Bhagavadgeeta : ( 26/11/2012. )

3: The World is the Face of God : 3 But suffering is also a kind of catharsis that is administered to the soul to purge its sins. It is not a curse that has descended upon us. Suffering is not a curse. It is a cleansing process, like a fever that comes to clean the system and throw out the toxic matter from the body. We suffer due to certain automatic reactions that are set up by certain actions. Actions are performed by people without the knowledge of the nature of the consequences that these actions would produce, because the consequences are conditioned by factors beyond one’s thought. We have some idea as to what we are capable of doing, but we cannot have a complete idea of what we fall on, because the effects are determined by various factors other than merely the idea about it in the mind of the doer of the action. So, unforeseen consequences retaliate upon the individual; they are called sorrows. They are called sorrows because they are not in conformity with the

3: The World is the Face of God-2. The life of a saint is a mystic Mahabharata itself. Every sage or saint has passed through all the stages of the Mahabharata conflict. No one lived as a great saint without passing through untold hardships, and no one ever left this world with the feeling that it is all milk and honey flowing. The truth of the world becomes evident to the eyes that are about to close to this world; the untutored mind takes it for what it is not. Hence the glory of the royal coronation and success ended in untold grief, because of a negative aspect that was hidden in the joy of the coronation. There was something lacking. It was a glory that was bestowed upon Yudhishthira by the power of people, like the ascent of a person to the throne of a ministry by the raising of hands of the vast public. But the hands can drop down tomorrow; they need not always be standing erect. There is always an unpredictable uncertainty about mob psychology, and therefore a depen

3: The World is the Face of God : 1. But the human concept of law and the human concept of love both require emendation. There is a cosmical interpretation and a standpoint taken on the basis of an interdependence of things, when things are looked at from the point of view of God. But human minds are not made in that manner. The interdependence or the interconnectedness of things in a universal manner is a theoretical concept which surpasses the imagination of the individual, and in practice it escapes notice wholly. We take an individualistic view of things, a finite attitude towards objects, bifurcating the relationship of one with the other, and therefore unexpected consequences follow from our attitude to things. Our satisfaction need not necessarily to be taken as a sign of success, because our satisfaction is that which satisfies our individuality. The satisfaction of an individual is not really a genuine and a permanent satisfaction. It flies away like the wind, and

Chapter 2: Challenges of the Spiritual Seeker-10.( Last Part ) The compromise with the condition of the human individual is a very strong impulse which has been planted in us since ages past, and no one wishes to die. To enter into the field of battle is to be prepared for death, whatever be the reason behind the justice of the war. But death is the last thing that anyone would be prepared for, because all life is for mere being. If being itself is threatened, what is the purpose of action? All my adventures, all my efforts, all my activities are ultimately to perpetuate my being—my life is to be secure. If I am embarking upon an activity which is going to threaten my very life itself, then I will have to think thrice before taking a step in that direction. Arjuna was despondent. “It appears as if we are going to lose everything, and the very intention behind which this great adventure was embarked upon is at stake. The very goal is being frustrated; the very purpose is not

2: Challenges of the Spiritual Seeker-9. But God is an uncompromising element. There is no compromise with God. Either we want Him, or we do not want Him. There is no half-wanting God; that does not exist. But if we want Him really, as we would expect Him to understand the situation and expect us to want Him, it would be a terror to the ego, and that is the last thing which anyone would be prepared for. Who wants more with the world, because that is an undecided adventure. Every battle is undecided as to its future—it is only a game of dice, as it were. And so, an intellectual, philosophical or metaphysical acceptance of the absoluteness of God would not really cut ice before the practical necessity to face a reality that is there as a terror before us. The world has something to tell us, in spite of our acceptance of God’s supremacy. We may be intellectually prepared, but emotionally unprepared. There is something in us deeper than our understanding, and that is the voice o

2: Challenges of the Spiritual Seeker-8. God-realisation is interpreted in terms of sense experience and psychical satisfaction. If we read the history of the evolutionary process of religion, we find that people always hesitated to touch the last point, and always satisfied themselves with everything but that last deciding factor. It will not be clear to us what is it that we are actually asking for, unless the logical limit of the conclusion is reached. But we never want to reach the logical conclusion of anything. We leave everything halfway. We somehow or other adjust ourselves with the law of things and then allow the things to rule us, though in a different manner. We may not be servants, vassals or underlings of an emperor, but the subjection continues. The freedom of the spirit is not a possession of any status or an acquisition of a power that is empirical, but a complete dissolving of all empirical values and an awakening into a new set of values altogether, whi

2: Challenges of the Spiritual Seeker-7. Before the Universal takes possession of us, it burnishes us and cleanses us completely. This process of cleansing is the mystical death of the individual spirit. There it does not know what happens to it. That is the wilderness; that is the dark night of the soul; that is the suffering, and that is where we do not know whether we will attain anything or not. We weep silently, but nobody is going to listen to our wails. But the day dawns, the sun shines and there seems to be a ray of light on the horizon. That is towards the end of the Virataparva of the Mahabharata. After untold suffering for years, which the human mind cannot usually stomach, a peculiar upsurge of fortune miraculously seems to operate in favour of the suffering spirit, and unasked help comes from all sides. In the earlier stages, it appeared that nothing would come even if we asked. We had to cry alone in the forest, and nobody would listen to our cry. Now the tables

Bhagavadgeeta : ( 26/11/2012. ) : The Spiritual Import of the Mahabharata and the Bh... : 2: Challenges of the Spiritual Seeker-6. The jiva principle within us has the double characteristic of mortality and immortality. W...

2: Challenges of the Spiritual Seeker-6. The jiva principle within us has the double characteristic of mortality and immortality. We are mortals and immortals at the same time. It is the mortal element in us that causes sorrow when it comes in contact with the immortal urge, that seeks its own expression in its own manner. There is a tremendous friction, as it were, taking place between the subjective feelings and the objective cosmos. No one can know the strength of the universe. The mind cannot imagine it, and we are trying to overstep it. We can stretch our imagination and try to bring to our memories what could be the magnitude of this task. We as individuals, as we appear to be, are girding up our loins to face the powers of the whole universe—a single Arujna facing the entire Kaurava forces, as it were. Yes, Arjuna had the strength, and also he had no strength. If Arjuna stood alone, he could be blown off in one day by a man like Bhishma. Well, Duryodhana pleaded ever

Bhagavadgeeta : ( 26/11/2012. ) : The Spiritual Import of the Mahabharata and the Bh... :  2: Challenges of the Spiritual Seeker-5. Many a time we feel as if we have been lost and have been forsaken totally. Even adva...

 2: Challenges of the Spiritual Seeker-5. Many a time we feel as if we have been lost and have been forsaken totally. Even advanced seekers, saints and sages have passed through this critical moment of the sinking of the soul when, in anguish, words which would not ordinarily come out of their mouths do come and did come in respect of God. ‘God, are You blind?’ can be a poem of a great saint when no action is taken to redress the sufferings of the seeker, no blessing is bestowed upon him, no vision comes forth and he is only put to the grind and made to suffer more and more, more critically than the world would have tortured him had he been in the world. All these are peculiar psychical conditions in which we have to find ourselves and for which we have to be prepared, and no one is exempt from the law of the mind. Whether it is Buddha’s mind or it is the mind of a rustic in the fields, the structure of mind is the same, and in its evolution it has to pass through all the

Bhagavadgeeta : ( 26/11/2012. ) : The Spiritual Import of the Mahabharata and the Bh... :  2: Challenges of the Spiritual Seeker-4. The power of sadhana does not gain adequate confidence until divine powers collaborate ...

 2: Challenges of the Spiritual Seeker-4. The power of sadhana does not gain adequate confidence until divine powers collaborate with it, and God Himself seems to be at the back of the seeker of God. We have been noting a great epic symbol in the Mahabharata, wherein we are given the narration of the adventure of the spirit in its struggle for ultimate freedom. The wilderness of the forest life that the Pandavas had to undergo is a great lesson to the spiritual seeker. No one can escape the ups and downs of life, the vicissitudes of time through which the ancient sages and saints have passed; everyone seems to have the duty to tread the same path. We have to walk the same path, and the path is laid before us with all its intricacies, with all its problems and difficulties, as well as its own facilities. We seem to be lost to ourselves and lost to the whole world, with no ray of hope before us, at least to our waking consciousness. When the Pandavas were in the forest, th

Bhagavadgeeta : ( 26/11/2012. ) : The Spiritual Import of the Mahabharata and the Bh... : 2: Challenges of the Spiritual Seeker-3 The jiva principle within us has the double characteristic of mortality and immortality. ...

2: Challenges of the Spiritual Seeker-3 The jiva principle within us has the double characteristic of mortality and immortality. We are mortals and immortals at the same time. It is the mortal element in us that causes sorrow when it comes in contact with the immortal urge, that seeks its own expression in its own manner. There is a tremendous friction, as it were, taking place between the subjective feelings and the objective cosmos. No one can know the strength of the universe. The mind cannot imagine it, and we are trying to overstep it. We can stretch our imagination and try to bring to our memories what could be the magnitude of this task. We as individuals, as we appear to be, are girding up our loins to face the powers of the whole universe—a single Arujna facing the entire Kaurava forces, as it were. Yes, Arjuna had the strength, and also he had no strength. If Arjuna stood alone, he could be blown off in one day by a man like Bhishma. Well, Duryodhana pleaded eve

Bhagavadgeeta : ( 26/11/2012. ) : The Spiritual Import of the Mahabharata and the Bh... : 2: Challenges of the Spiritual Seeker-2 Many a time we feel as if we have been lost and have been forsaken totally. Even advanced ...

2: Challenges of the Spiritual Seeker-2 Many a time we feel as if we have been lost and have been forsaken totally. Even advanced seekers, saints and sages have passed through this critical moment of the sinking of the soul when, in anguish, words which would not ordinarily come out of their mouths do come and did come in respect of God. ‘God, are You blind?’ can be a poem of a great saint when no action is taken to redress the sufferings of the seeker, no blessing is bestowed upon him, no vision comes forth and he is only put to the grind and made to suffer more and more, more critically than the world would have tortured him had he been in the world. All these are peculiar psychical conditions in which we have to find ourselves and for which we have to be prepared, and no one is exempt from the law of the mind. Whether it is Buddha’s mind or it is the mind of a rustic in the fields, the structure of mind is the same, and in its evolution it has to pass through all the stage

Bhagavadgeeta : ( 26/11/2012. ) : The Spiritual Import of the Mahabharata and the Bh... : 2: Challenges of the Spiritual Seeker-1 The power of sadhana does not gain adequate confidence until divine powers collaborate wi...

2: Challenges of the Spiritual Seeker-1 The power of sadhana does not gain adequate confidence until divine powers collaborate with it, and God Himself seems to be at the back of the seeker of God. We have been noting a great epic symbol in the Mahabharata, wherein we are given the narration of the adventure of the spirit in its struggle for ultimate freedom. The wilderness of the forest life that the Pandavas had to undergo is a great lesson to the spiritual seeker. No one can escape the ups and downs of life, the vicissitudes of time through which the ancient sages and saints have passed; everyone seems to have the duty to tread the same path. We have to walk the same path, and the path is laid before us with all its intricacies, with all its problems and difficulties, as well as its own facilities. We seem to be lost to ourselves and lost to the whole world, with no ray of hope before us, at least to our waking consciousness. When the Pandavas were in the forest, they

Bhagavadgeeta : ( 26/11/2012. ) : The Spiritual Import of the Mahabharata and the Bh... : 1: The Plight of the Pandavas : Last Part  Now, quality is important, and quantity is not unimportant. While we assess the valu...

Bhagavadgeeta : ( 26/11/2012. ) : The Spiritual Import of the Mahabharata and the Bh... : 1: The Plight of the Pandavas : Last Part  Now, quality is important, and quantity is not unimportant. While we assess the valu...

1: The Plight of the Pandavas : Last Part  Now, quality is important, and quantity is not unimportant. While we assess the value of a thing from the point of view of quality, we are doing the right thing, no doubt, but it is not true that quantity has no value at all. It has a value. For instance, one British pound may be qualitatively more than one Indian rupee; but a hundred thousand rupees may be greater than one pound, though the quality from the point of view of foreign exchange may place the pound in a superior category to the rupee. Likewise we may say that qualitatively the spirit in us is superior to the whole world; it is true. The little spark in us is far superior to the entire physical universe. But, and it is a very important ‘but’, we should not forget that it is a spark, and it cannot, in its babyhood of innocence and credulity, face these terrible asuras of objects. When it makes the mistake of facing them prematurely, it faces the destiny of the Pandavas

Bhagavadgeeta : ( 26/11/2012. ) : The Spiritual Import of the Mahabharata and the Bh... : 1: The Plight of the Pandavas Part - 8. The seekers are not safe even at the gate of heaven, as John Bunyan put it in his Pilg...

1: The Plight of the Pandavas Part - 8. The seekers are not safe even at the gate of heaven, as John Bunyan put it in his Pilgrim’s Progress. There is a possibility of there being a hole leading to hell even at the entrance to heaven. A big gate leads straight to heaven and we are just there, standing. But there is a pit, like a manhole, and we fall in. And where do we go? Into Yama’s abode. Well, it is strange that there is a hole there, just at the entrance to heaven. This is possible, says John Bunyan, and says everyone. The idea is that the boat can sink even near the other shore—not necessarily in the middle. The point is that we have to be very cautious about the powers of the world. The world is not a petty cat or a mouse in front of us, and we should not be under the impression that we are great yogis who can simply tie the whole world with our fingers. It is not so. We are not Krishnas, blessing Arjuna with one hand. We are babies, spiritually. And the baby Panda