The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-3. Part-7. (Last Part)

-





3: The World is the Face of God : 7.( Last Part )




These questions are the sum and substance of the first chapter of the Bhagavadgita.

Doubts and doubts and doubts—at least three different doubts are mentioned.

The retort of Sri Krishna to it, in the second chapter, is that we have no correct understanding of the matter.

We have no samkhya buddhi. Samkhya buddhi is correct understanding; that Arjuna lacked.

These are the words that Sri Krishna utters: “All this logic, ethics and morals that you spoke of in favour of the world and against the justice of the war—all this that you have said is an outcome of a lack of understanding.

You have not understood what Truth is.

There is a necessity for clarity of the power of reasoning before you begin to reason.

A muddled reason cannot bring correct results.

Therefore samkhya, understanding, is the first thing that you have to strive for, and not merely employ this ruptured weapon of unintelligent reason to justify erroneous notions.”




“Well, is it so?” says Arjuna.

“Am I mistaken?

There is diffidence in my heart.

I cannot face this world, and there is a sense of the human in me which always speaks its own language, and the human sense cannot always reconcile itself with what the battle of the spirit expects it to.”

We are human and think human, but Sri Krishna wants us to be divine.

How is it possible for a human being to be divine?

That is possible only if there is the capacity in the individual to rise to the understanding that is equivalent to the character of the spirit.

That understanding, which is the light of the spirit, is samkhya buddhi; that is the higher reason, the higher self also, in this way.

“What is this samkhya, what is this higher understanding which I lack? Why is it that you say I have no samkhya buddhi, that I am faulty in my arguments?

What is wrong?”

This will be taken up in further chapters.

Next : 4: The Cosmic Manifestation

To be continued  ...


Comments

Post a Comment

Popular posts from this blog

The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-5. Part-5.( Last Part)

-
Image
5: God is Our Eternal Friend-5. ( Last Part ) We are filled with doubts in our minds—we can prepare a dictionary of all our doubts—they are endless. Everywhere we have a suspicious attitude about the world, about things, about people, about ourselves, about the past, about the present, and about the future. These doubts cannot be dispelled until knowledge arises, and we know what knowledge means, an insight into which we have been given in the second chapter of the Gita. Knowledge is the knowledge of God ultimately, and as a result, knowledge of the nature of the world in its reality, as mentioned in the third chapter. This is true knowledge, and when we are awakened to this real knowledge, all doubts get dispelled. Then what happens? Atmavantam—we become truly possessed of the Self that we really are. We are people who have lost ourselves and are in pursuit of things outside. Yes, this is what has happened; we have grasped the world and lost our own selves, and we are
Read more

The Spiritual Import of the Mahabharata and the Bhagavad gita : Ch-10. Part-3.

-
Image
Chapter 10: The Imperishable Among All that is Perishable : Part-3. We are told in the Puranas that Narayana or Vishnu takes incarnations for the preservation of creation. Vishnu is regarded as yajna itself. It is the highest sacrifice—God sacrificing himself every moment of time for the sustenance of His creation. As adhiyajna He is the administrative power and the methodology of the working of the cosmos. All activity is comprehended under this yajna of the cosmos. Therefore God is present in all activity when it is considered as a passage to God, when it is regarded as a manifestation of God as rays emanating from the sun. Those wise souls who envisage God as adhibhuta, adhidaiva and adhiyajna, which means to say, who encounter God as a comprehensive Absolute and not merely existing only here or there, such devotees are true knowers. They can entertain or maintain this consciousness even at the time of passing from this world—they are not deprived of th
Read more

The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-9. Part-8.

-
Image
9: The Unity of the Lover and the Beloved : Part-8. The distressed souls seeking God are of one type. One who is baked in the fire of samsaram,who is tortured in this hell of earth, suffering through various sorrows, seeks riddance from the grief of the world by resort to God under the impression that God is like a parent—a father or a mother or a supreme saviour. The intention behind this devotion is redress—freedom from sorrow, the inability to bear suffering. This is the reason here behind the devotion to God. Whether this could be an adequate reason, anyone can contemplate independently for oneself. Can we love God merely because He is the only source of redemption from our sorrows? Do we want freedom from sorrow, or do we want God? That is a different question that will come up later on. Swami Krishnananda To be continued  ....
Read more