The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-8. Part-17.

-




8. In Harmony with the Whole Universe  :


Part-17.



All things are existent in some form or the other, ultimately, in their archetypal Creator, in God the Almighty.

This is the way in which we are introduced to teachings of the next six chapters of Bhagavadgita, from the seventh to the twelfth, for the purpose of giving us a complete knowledge of the cosmology of creation with the intention of introducing us into the Being of God Himself.




The terrible encounter had to be faced even by a great man like Buddha.

“You have chosen this path in error; you are wrong. Your sadhana, the meditation that you are attempting, are false attempts,” Mara says to Buddha.

 Christ’s temptations that are spoken of in the New Testament are the mystical stages through which everyone has to pass.

Everyone is a Buddha and everyone is a Christ, one day or the other—if not today, tomorrow. Everybody has to pass through the same series of stages, and all have to undergo the same torture of carrying the cross on our backs.

None can be exempted from this sorrow.

The sorrow of the ego, which is inflicted with pain of self-annihilation, is asking for God.

When we ask for God, we are asking for death, and who likes death?

There is a terror which makes the ego shudder at the very thought of the immersion of the soul in God.

These difficulties appear like mountains later on, and therefore, at the beginning, we have to go through all the various chapters of the Gita, and not suddenly jump to the later chapters.

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