Bhagavadgeeta : ( 26/11/2012. )

23/11/2017 The Spiritual Import of the Mahabharata and the Bhagavad gita-20.2 Chapter 20: We are the Fruits and Leaves of the Cosmic Tree -2. Now, life cannot go on with merely a dividing factor and a material substance, because neither of these have a sustaining capacity. The material object is like dead matter, almost equated with a state of unconsciousness, such as a stone, a brick wall, or what we call the inorganic field, and the force of division, again, cannot be regarded as an intelligent power. Neither the energy that rushes forth into division nor the energy that condenses or solidifies itself into matter can be regarded as intelligent purposive organisers of creation. So God remains as the ordainer of the law of unity even in the midst of this diversity. This function of the prevalence of the unifying factor in the midst of this dividing activity of rajas, together with the inert substantiality of the material cosmos, is known as sattva. God’s actions are simu

17/11/2017 The Spiritual Import of the Mahabharata and the Bhagavad gita-20.1 Chapter 20: We are the Fruits and Leaves of the Cosmic Tree -1. In the process of the creation of the universe, three powerful forces emanate from God, and these forces constitute the stuff of the whole of creation. It is, as it were, three arms of God projecting themselves outwardly in cosmic space and time and enacting this drama of life in all the planes of existence. God plays the role of the actor in this drama, as well as the director and the witness thereof. These three forces, which proceed from the Supreme Being like rays from the sun, are known as sattva, rajas and tamas. They are known as the gunas or the properties of that original condition which is responsible for the entire panorama of creation. On the one hand there is the vast world of varieties of material objects, all constituted of the basic elements of earth, water, fire, air and ether, which constitute or are formed o

10/11/2017. 19: True Knowledge : 14. That peculiar mystery which eludes the grasp of the senses and the mind, but which knows the distinction between the subject and the object, which is that which tells us that prakriti is different from purusha—that thing is the object to be known. Who tells us that prakriti is different from purusha? Know that. That is the supreme object of knowledge. As the sun illuminates all things with its brilliant light, so does this supreme kshetrajna illumine all things. If all light is extinguished, this light will remain. As the Upanishad puts it: “When the sun has set, the moon will shine; when the moon is not there, the stars will shine; when the stars are not there, the fire will shed light for us; but if that goes out, what remains? Your own Self remains.” We may grope in darkness, but we are aware that we grope in darkness—that is the Light behind us. Even when we are ignorant, we know that we are ignorant. That is the Light behind

06/11/2017. 19: True Knowledge : 13. 1. The more we move towards subjectivity, the more we are tracing our steps in the direction of paradise, heaven, the region of angels, or God experience. The more we move towards objects and external comforts and involve ourselves in sensory things, the more we head towards the hell of religions. Hell is objectivity and paradise is subjectivity, so that, when supreme subjectivity is realised as the All-in-All Being, we have attained liberation or moksha. All this, though it appears to be a little bit clear to us for the time being, is beyond the grasp of ordinary reason. Always the objects stand before us, staring at us as reality, and prakriti tries to grapple with purusha as a contending party trying to defeat it, swallow it and absorb it into itself, so that oftentimes we are led to the erroneous conclusion that the world of matter is the only reality. Consciousness is swallowed by matter; purusha is lost in prakriti. This is what