Bhagavadgeeta : ( 26/11/2012. )

9: The Unity of the Lover and the Beloved : Part-13. We have been told that God did not create the universe out of some substance like wood or bricks or mortar. In some scriptures it is said that God created the universe out of nothing. To say that He created the world out of nothing is another way of saying that He created it out of Himself, because ‘nothing’ is a word which connotes no thing. There is no substance behind the word ‘nothing’. So if nothingness is the material cause of this world, the world would also be nothing. It would be like a balloon, looking like a huge, bloated something but with no substance inside. If God created the world out of nothing, taking the word ‘nothing’ in its literal sense and accepting the logical conclusion that the effect is of the same nature as the cause, the world would be nothing in the same way as its cause is nothing. So what we see in front of us as the vast universe is nothing, hollowness, zero, an insubs

9: The Unity of the Lover and the Beloved : Part-12. He has become My Soul; he has become the Universal Soul.” Vasudevah sarvam iti sa mahtma sudurlabhah: Rare indeed is that soul, blessed indeed is that person who realises that God is all—not that God is merely pervading things or is immanent in a theoretical sense, not that God is merely a Creator as a carpenter who is a creator of a chair or table, but that He is the All. Such a great soul is rare to find. We will find many devotees of God, perhaps, but we will not find many who are convinced, from the bottom of their hearts, that God alone is and nothing else can be. The possibility of the existence of anything external to God creates an endless variety of questions and problems and sorrows. We rush from one trouble to another trouble from the initial mistake of imagining even the least distinction between God and His created universe. Swami Krishnananda To be continued  ....

9: The Unity of the Lover and the Beloved : Part-11. Well, this is an opinion; the word by itself can be interpreted either way. Anyway, there seems to be, in the opinion of the great Master of the Bhagavadgita, degrees in devotion and levels of approach to God. Jigjnasu, as I mentioned, is one who seeks knowledge of reality. He is a devotee of the Supreme Being with the intention of seeking omniscience ultimately, and there are such devotees who ask nothing from God. They request the blessing or the grace of enlightenment, and nothing else. That should be regarded as the highest type of devotion where one prays to God, not for anything that is temporary, transient or physical, but for enlightenment, the divine flash of the supreme wisdom of divinity. The last-mentioned is jnani, one who has become totally united with That which is. Udarah sarva evaite: “All these are good people,” says the Lord. He does not condemn any devotee, saying that he is the lowest

9: The Unity of the Lover and the Beloved : Part-10. Can it be said that one who seeks knowledge is inferior to one who seeks material possessions? It looks very odd that we should think that the seeker of knowledge is in any way inferior to one who seeks material prosperity. It cannot be. The seeker of wisdom should be regarded as superior to one who seeks material prosperity, and therefore we have to understand by the word artha something different from mere material possessions, enjoyment or acquisition. So the opinion of these students of the Bhagavadgita is that artha should be regarded here as the summum bonum of purushartha—they who seek moksham, the highest purushartha—and therefore they are certainly to be considered superior even to the seekers of knowledge or wisdom. They are seekers of dissolution of themselves in God—moksharthi. Swami Krishnananda To be continued  ....

9: The Unity of the Lover and the Beloved : Part-9. Another type of devotee is those who seek expansion in their possessions (artha). The exponents of the Bhagavadgita vary in their opinion as to the true meaning of this word artha. Usually artha means material possession or empirical gain of some kind or other. One who seeks material wealth or prosperity of a temporal character, and for this purpose resorts to God and devotion to divinities, such a devotee is regarded as an artharthi. But others who study the Gita tell us that an atharthi need not be equated with a person who seeks material prosperity, for a reason which they deduce in this manner. There is a sequence in the placement of the words in this half-slokam : "arto jijnasur artharthi jnani." It appears as if the words go on rising from the lower to the higher categories, until one reaches jnana, which is the wisdom of God. In this verse, artha is placed at the lowest level, the jigjnasu

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  ....

9: The Unity of the Lover and the Beloved : Part-7. Among the many kinds of seekers that we can think of, four at least are mentioned in this chapter. There is the lowest type of seeking souls—lovers of God indeed, devotees, religious people—but they are in the lowest category. So even among devotees of God there can be categories, which means to say there can be levels of devotion, again which means there can be levels in the comprehension of God. The levels in the comprehension of God create levels of devotion, even levels in philosophy, and levels in social life, the personality within us, and our day-to-day activities. All these are influenced by our ultimate comprehensive capacity of the reality of things. "Catur-vidha bhajante mam janah sukrtino’rjuna, arto jijnasur artharthi jnani ca bharatarsabha" : “Four kinds of devotees worship Me.” Swami Krishnananda To be continued  ...

9: The Unity of the Lover and the Beloved : Part-6. So, the viewpoints of religious consciousness are the subjects of treatment in the chapters of the Gita, from the seventh to the eleventh at least, and all the theological questions are answered here, traditionally. So we are in the first step now where we are struggling through all the various questions that arise in our minds in regard to the relationship between God and the world, and consequently the relationship between ourselves and God. The very same chapter tells us that there are varieties of seeking souls. All seekers are not on the same level of evolution, and therefore a common answer cannot be given to all people. In a public audience a simple answer to a question of creation cannot be propounded, on account of the difference in the receptive capacities of people—students, the audience, the aspirants, the seekers. Swami Krishnananda To be continued  ...

9: The Unity of the Lover and the Beloved : Part-5. So the ocean is in the drop, yet the very fact that we utter two words, ‘ocean’ and ‘drop’, should make out that there is a distinction drawn between the ocean and the drop. The ocean is not in the drop, because the ocean contains all drops and not merely one drop, so it cannot be said to be entirely present in only one drop. The drop is there, but the ocean is not there in the drop—na tv aham tesu te mayi. This enigma will come later on, in the ninth chapter of the Gita. When we come to it, we shall see. A similar statement is being made : "Pasya me yogam aisvaram." “Look at the miracle of My being,” says the Lord. “I am there, and I am also not there.” Both are true. "Mat-sthani sarva-bhutni na cham tesv avasthitah"— this is said in the ninth chapter, to which we will refer later on. Swami Krishnananda To be continued  ...

9: The Unity of the Lover and the Beloved : Part-4. Na tvaham tesu te mayi—this statement of this fragment of sloka injects another doubt in the mind. While it is true that some of our misgivings are quietened by the great gospel of the presence of God in all things—sattvica, rajasica and tamasica—even in the grossest of objects, while it is wonderful indeed, the great Master adds one appendix to this great verse. Na tv aham tesu te mayi: “They are in Me, but I am not in them.” This is a great surprise given to us. But this doubt also arises on account of a wrong comparison that we make, and a comparison that is befitting only in empirical experiences and not the ultimate Truth. Why does the great Master tell us that everything is in Him but He is not in things? And He is going to tell something even more surprising later on. The drop is in the ocean, but can we say that the ocean is in the drop? We may say yes; we may say no. Likewise is this teaching. From one poi

9: The Unity of the Lover and the Beloved : Part-3. Every fibre is saturated and is dripping with water, so that we may say there is an immanence of water in the cloth. There is a presence of water in every bit of the cloth, in every fibre, but the water is not the cloth. This is something very clear, and everyone knows the distinction between the two. The philosophical doubts are of this nature. Does God pervade the world? Is God the same as the world, or is there some sort of distinction? This doubt is cleared up by another aphoristic verse. Ye caiva sattvika bhava rajasas tamasas ca ye, matta eveti tan viddhi na tv aham tesu te mayi. An answer with a subtle question implied is given in this verse. This is a good answer, but it raises a further question later on. That which we call sattvic, rajasic and tamasic—all these are emanations from God only—matta eveti tan viddhi. Not only are the objects through which the thread passes tamasic constitutes, anything that is o

9: The Unity of the Lover and the Beloved : Part-2. There is a connecting link even between apparently irreconcilable particulars, just as the initial bead is connected with a distant bead because of the uniformity of the thread that passes through all the beads in a necklace or garland. This answer is good enough, because it establishes the internal connection of things amidst the apparent diversity of objects. While bodies differ because of their placement in space and time, their souls are united because of the thread-soul that passes through all these beads of individuals—the sutratman, or the cosmic thread, which connects all these bodies, right from the angels in heaven down to the lowest atoms of inanimate nature. The answer is good enough, but it raises questions of a philosophical nature. For a devotee of faith or a practitioner of yoga the answer that God pervades all things is quite adequate, but the philosopher or the scientist questions that point o

9: The Unity of the Lover and the Beloved : Part-1. The seventh chapter of the Bhagavadgita introduces us into the great doctrine of God and creation—something very stimulating and thrilling as the subject develops through the chapters that follow, one after another. The cosmology of the Gita has been stated in a very few succinct verses at the very beginning of the seventh chapter, to which we made reference in the previous chapter. The relationship between God and the world is the crucial point in cosmological doctrines and theological principles. In fact, the explanation behind the existence of many religions in the world is here, namely, the relationship between God and the world, and consequently the relationship between the world and humanity. There are systems which have taken a stand that emphasises one aspect or the other—the transcendent aspect of God, the immanent aspect of God, or the total difference between God and the world. There has been anoth