The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-8. Part-18.

-





8. In Harmony with the Whole Universe  :


Part-18.


There are many students who think that the-

" sixty-sixth slokam of the eighteenth chapter" is the sum and substance of Gita—

"Sarva-dharman parityajya mam ekam saranam vraja,

aham tvm sarva-papebhyo moksayisymi ma sucah."

Well, this is the sixty-sixth slokam of the eighteenth chapter, and it has been told only towards the conclusion of the entire teaching which has passed through various stages.

We too have to pass through the emotional turmoil through which Arjuna passed in the first chapter, and we will also find ourselves in the same condition of utter misery and helplessness in which he found himself emotionally.

We will have to find ourselves in this condition, if we have not already done so.

The spiritual seeker has to face a fire in which he has to be burnt and burnt.

The demands that God makes upon us are hard indeed, harder and more inconceivable then the demands of a hard-boiled creditor.

It is as if God is a creditor; we owe something to Him and He will take the last farthing.

This word ‘farthing’ actually occurs in the New Testament—you have to pay the last farthing, and you cannot go scot-free.

Swami Krishnananda

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