The Spiritual Import of the Mahabharata and the Bhagavadgita : 15 -2.

-



Chapter 15: The Rarest of Devotees-2.


Anything that is conceivable must exist, and therefore to think of the non-existent is an anomaly and a misnomer.

There is no such a thing as non-existence, because the moment we think it, it becomes existent.

Therefore the so-called ‘non-existent’ is also included in this existence.

The impure, ugly and what is usually considered as undesirable are not so in the eyes of God, because a relative judgment of things and a comparison and contrast of values is impossible in the all-inclusiveness of the indivisibility of Being.

The standards of reference with which we judge things, considering one or the other as of this character or the other, are themselves relative, and that which is relative cannot pass an absolute judgment.

Hence, our judgments are relative, and thus our ideas of even non-existence, ugliness and the like are not to be regarded as complete in themselves.


Having been given an outline of the idea of what God could be in His supra-essential, quintessential Being, we are admonished as to the path that leads to God. Usually the religious practicant worships and offers prayers with an ulterior motive.

The religious enthusiasts look for the delights of heaven and an everlasting existence as happy individuals, for which sake they perform virtuous deeds in this world, accumulate punya, merit and the effect of righteousness.

But all these meritorious acts—in fact every result that accrues to every act—have an end, and they have to go one day or the other, because nothing that we do in this relative world can touch the non-relative Absolute.

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