Bhagavadgeeta : ( 26/11/2012. )

Chapter 12: The Entry of the Soul into the Supreme Being Part-6. When we speak of God as the Creator of the universe we do not imagine, even with the farthest stretch of our minds, that God does not retain His transcendentalness. So in the seventh chapter, and even in the eighth chapter, and to some extent in the ninth chapter, the transcendent aspect of God is maintained—God is above the universe. He is an unreachable magnificence, a tremendous force that attracts our awe and admiration, and frightens us with its might and greatness. We are afraid of God in the beginning. The very idea of God frightens us because of the force, the power and the immensity that is associated with God’s existence. There are two kinds of devotion—aishwarya pradhana bhakti and madhurya pradhana bhakti. Devotion that is associated with a sense of awe, admiration and fear is known as aishvarya pradhana bhakti. We admire God, we fear God, and we adore God because of His largeness, His g

Chapter 12: The Entry of the Soul into the Supreme Being Part-5. It is true that God exists and the universe is a vast field of completion, but this cannot be told at a wrong moment when there is no receptive capacity in the individual. Now the individual will be ready to receive the lesson on account of the collectedness of the various ingredients of the personality, which has been effected by the practice of yoga, known as dhyana, meditation, that has been propounded, elucidated in the sixth chapter. The cosmological principles, the creational process are discussed in the seventh chapter. The very idea of creation implies the idea of a Creator. There cannot be a creation without a maker of the creation, and therefore we are told that the Creator projected the universe of the five elements by the power of His own Being. The idea of the Creator is the beginning of religion. Devotion to God is the immediate consequence of the very recognition of the existence of a Cr

Chapter 12: The Entry of the Soul into the Supreme Being Part-4. While it is true that society is constituted of individuals, and there is an inviolable and inextricable relationship of the individual with what is known as society, the individual is not complete and is not the apex of creation. Man is not the final end result in the chain of the development of the cosmos known as evolution, and many a time we make the mistake of imagining that we have reached the end of evolution—man is the crowning edifice of the whole of this universe. It is a mistaken notion of man. The individual is related to the cosmos in a more tangible and meaningful manner than the individual is related to society. This subject has to be taken up for discussion when the individual is ready for it, and not before that. To say anything at the wrong hour, even if it is the right thing, becomes the wrong thing. Even the right thing cannot be said at the wrong hour—that is not the proper way o

Chapter 12: The Entry of the Soul into the Supreme Being Part-3. So even in the second chapter of the Gita, where we are led away from the social complex mentioned in the first chapter, an aroma of society is present, by which the argument which was to counteract the misgivings of Arjuna takes into consideration the reaction of the individual upon society once again—such as prestige, one’s own duty in society, etc. This theme was touched upon in the second chapter also, notwithstanding the fact that the intention of the second chapter is to raise the individual from externalised relationships of every kind to the internal structure of the individual. We have now gradually moved onwards from the first chapter, wherein we have followed the method of the great Teacher of the Bhagavadgita for the purpose of a complete integration of the individual, which is the highlight of the sixth chapter. The meditation or dhyana, which is the subject of the sixth chapter, is nothing but t

Chapter 12: The Entry of the Soul into the Supreme Being Part-2. From the immense involvement of the individual in the requirements of the social structure, portrayed before us in a picturesque manner in the first chapter of the Gita, we are led along the other chapters, beginning from the second onwards, where the emphasis is on the individual rather than society, because the confrontation of the individual in respect of society has much to do with the internal structure of the individual himself. What we call human society is a kind of mutual individualistic reactions among human units, and these reactions are nothing else but projections of the human psyche in different ways. The study of society cannot be independent of the study of the human individual in its internal characteristics or components. So the emphasis, right up from society in the first chapter, is towards the individual essence known as the Atman, which is taken into consideration for discussion from th

 Chapter 12: The Entry of the Soul into the Supreme Being Part-1. If we can recollect the procedure that we have been following in our studies, we will remember that the sociological situation in which the individual finds himself becomes the foremost subject for study and consideration. The very first chapter of the Bhagavadgita places us in a sociological complex with which the human being is confronted in many ways. The involvement of the individual in society is so complete that our thoughts are practically sociological, and the aims and objectives of the individual get merged in the complexity of sociological demands. It happened to Arjuna. His personality was lost completely in the tremendous panorama of social conflict that was presented before him, and whatever he spoke was from the point of view of society and the relationship of individuals in light of what we call human society. There is no mention of the higher type of welfare of the individual as such.

Chapter 11: God Present Within Us : Part-19. God incarnates Himself from time to time, for the solidarity of mankind, for the establishment of righteousness and the abolition of unrighteousness. Dharma-samsthapanarthya sambhavami yuge yuge. At every juncture or crucial moment of time, God’s incarnation takes place. It does not mean that God takes incarnation only some times, in some centuries, and not always. There is an eternal manifestation of God. As God is eternity, His manifestation also is timeless. It is not only merely a historical occurrence that takes place some time in history. It is a timeless advent of an eternal reality, and therefore it can be regarded as a perpetual support in this world of mortality. God is the only friend of man, truly speaking, because perishable individuals cannot be regarded as true friends—they pass away. How can you live in this world by relying upon that which passes away? Suhrdam sarva-bhutnam jnatva mam santim rcchati, says the Gita.

Chapter 11: God Present Within Us : Part-18. Today we are looking up with dazed eyes as to what is going to happen to us in the future, because we are always depending on the strength of our arms, the power of our understanding or intellect, the ratiocinating faculty minus the divine element in us. Man minus God is a corpse, and a corpse cannot be expected to win any victory or achieve success. So the divine incarnation here, symbolised in the form of Krishna or any form that God may take as an incarnation at any time in the history of the cosmos, not merely in the history of the earth, can be regarded as the finger of God operating in individual societies. God creates the world and also takes care of it. He is the Creator and also the Preserver, and He preserves the world that He has created by means of His incarnations. The supreme excellences which you see manifested as great genius in this world can be also called divine incarnations, as we shall be told in the te

Chapter 11: God Present Within Us : Part-17. There is an angel inside you, ruling your destiny, guarding you, protecting you, directing you in the proper way. This angelic element within you, the superhuman principle, the divinity implanted in the heart of all individuals is the adhidaiva. Purusas cadhidaivatam, adhiyajno’ham evatra dehe deha-bhrtam vara. Here the incarnate God, Sri Krishna, speaks of the adhiyajna as Himself. This is something very interesting and novel for us to contemplate. The divine incarnation is the adhiyajna. It is the unifying principle in human society. The blessedness of humanity rests in the extent to which it is able to be guided by the divinity that is immanent in human society. Human individuals cannot achieve ultimate success merely with the power of their hands and feet. Success is a name that we give to an achievement which is of a permanent nature. That which is today, but shall pass away tomorrow, cannot be called a victo

Chapter 11: God Present Within Us : Part-16. The perishable form of the world is called adhibhuta, the objectness that is present in objects. Externality is the clothing in which the essence of the object is rooted. Every object has an eternal element present in it. But, when it is looked upon as something present somewhere as a name and a form, it becomes a temporal, perishable appearance. There is a reality hidden in appearances, and the appearance aspect is called adhibhuta, while the reality that is responsible even for the appearance is the imperishable Brahman. The transitoriness that is the characteristic of objects is not their essential nature. Their essential nature is eternity and infinitude, but their name-form complex, which is in space and time, is the perishable aspect—this is called adhibhuta. Adhibhutam ksaro bhavah purusas cadhidaivatam. What we usually call today the Overself in man is the Atman in the individual—the kutastachaitanya that I re

Chapter 11: God Present Within Us : Part-15. The whole gospel of the Bhagavadgita herein is imbedded—the principle of karma getting transformed into yoga, known as karma yoga, when all actions are realised as expressions of cosmic activity. There is no such thing as my activity or your activity. They are only outer manifestations, through the individualities of persons, of that supreme impulse of universal action, and therefore there is only one agent behind action—God Himself—and neither are you the doer, nor am I the doer. If the agent is the Supreme Being in any form of action, all results of actions also accrue to Him. That is why the Gita again insists upon our abandonment of the fruits of action. If the actions do not belong to you, the fruits thereof also cannot belong to you. If, by any kind of egotistic affirmation of yourself, you assert your agency in any kind of action, there would be a nemesis following from this false notion of action—a reaction set up

Chapter 11: God Present Within Us : Part-14. But in spite of this continuity and a procession which forms the empirical personality of the individual, there is a basic indivisibility. That essential content is the adhyatma—atman as it is usually called. Sometimes it is known as the kutastachaitanya in Vedantic language. The innermost essence and the basic rock bottom of the individual is adhyatma, and it is inseparable from the imperishable Brahman. The atman is Brahman; kutasta is the same as the Absolute. Just as the root of the wave in the ocean is the ocean itself, the root of personality, the Overself, the kutastachaitanya, is Brahman, the Imperishable. "Aksaram brahma paramam svabhavo ‘dhytmam ucyate, bhuta-bhavodbhava-karo visargah karma-samjnitah" : All activity which forms part of the field of adhiyajna is called karma in a cosmical sense. There is only one activity ultimately, and that is the movement of the cosmos towards its ultimate end

Chapter 11: God Present Within Us : Part-13. Inasmuch as everything is perishable, the tendency of the whole universe is to overcome this perishable character of itself and attain the imperishable Brahman—aksaram brahma paramam. The adhyatma is the essential nature of an individual—svabhavo’dhytmam ucyate. Your essential nature is called adhyatma. Your essential nature is naturally not what appears on the surface of your personality. Your body, your social conduct, the words that you speak, the ideas that you think usually—these are not your personality. These are temporary expressions of various layers of your personality at different moments of time. They are like the movement of a river, or the burning of the flame of a lamp—a continuity but not an indivisibility. Swami Krishnananda To be continued  ....

Chapter 11: God Present Within Us : Part-12. The great Teacher of the Bhagavadgita answers in reply to these queries. Every term is explained beautifully. The imperishable, eternal is called the Absolute—aksaram brahma paramam. There is only one imperishable reality anywhere, and this world of perception does not contain anything imperishable—everything is passing in this world. Even this will pass away. Everything will pass away in this world, because in finitude is hidden a tendency to move on into larger experiences. No finite object can rest contented with itself. Finitude is a name for restlessness and an eagerness to transcend oneself into a larger dimension. So every finite object dies, perishes to its present form and assumes a new form in the process of the evolution of finitude towards larger finitudes, into greater forms of synthesis, until the supreme synthesis is reached, which is the supreme Brahmam, the Absolute. Swami Krishnananda To be conti

Chapter 11: God Present Within Us : Part-11. So the thought of God is not a logical concept. It is something superior to ordinary understanding. It is super-logical indivisibility of comprehension that is the krisattva brahmatva mentioned in this verse. When Arjuna listens to this tremendous message injected into his mind towards the end of the seventh chapter, he is bewildered, as perhaps every one of us is. We are unable to understand what all this means. It amounts to saying that we cannot think at all. Our minds are put to a stop when we are asked to think in this comprehensive manner, because comprehensiveness is unknown to us. We are always partial beings. We have likes and dislikes; we are either this or that—but not both. Doubt arises in the mind of Arjuna and he puts questions, which are recorded at the beginning of the eighth chapter. What is this Brahman? What is this imperishable Being? What is adhyatma? What is adhibhuta? What is adhiya