Bhagavadgeeta : ( 26/11/2012. )

31/12/2017 Chapter 20: We are the Fruits and Leaves of the Cosmic Tree -8. VERY IMPORTANT, FOLLOW CLOSELY: 8.1 The term purusha is used in a highly philosophical sense, and not in the sense of any gender. It is intended to express the characteristic of the ruling consciousness, and not of the ruled object. Thus it is that wherever two people sit together, there is a third person between them. Purushottama is between kshara and akshara. When one whispers into the ear of another, there is a third one seeing what is going on and listening to what is spoken, and there is no chance of two people existing without a third being there at the same time. These two persons do not necessarily mean two human beings. It is only a way of indicating the presence of a supreme principle operating between the subjective individual and the objective atmosphere, whatever be its nature. It may be a person, it may be things, and it may be mere space and time—whatever it is. So we cannot es

23/12/2017 Chapter 20: We are the Fruits and Leaves of the Cosmic Tree -7. VERY IMPORTANT, FOLLOW CLOSELY: All these concepts are not a part and parcel of the education of the ordinary human being. We are brought up in families and societies and atmospheres which are given to the technique of physically counting things and associating particulars in solid manners and not abstract, philosophical ways. But when the Ultimate Being, God Himself, is finally equivalent to the supreme state of consciousness, chaitanya, and His sole existence cannot permit the externality of any object outside Him, it amounts to saying that any kind of detachment to be practiced as a yoga for the purpose of the realisation of God should be a tendency of consciousness to withdraw from the insistence that objects are outside. Here is a divine element that is introduced into the practice of yoga, apart from its physical aspects or psychological manouevers. The sum and substance of the significance

16/12/2017 Chapter 20: We are the Fruits and Leaves of the Cosmic Tree -5 & 6. VERY IMPORTANT, FOLLOW CLOSELY: 5.1 So God exists even in the world, even in this variety of the cosmos. This is the great philosophical basis that is described in a psychological manner in the fourteenth chapter of the Bhagavadgita—the division of the three gunas into sattva, rajas and tamas. 5.2 The universe, formed in this manner and consisting of these varieties, is compared to a vast, widespread tree whose roots are above and branches are below. We all are like the leaves and the fruits, and are sometimes compared to the birds perching on this tree, and so on. 5.3 The roots of the tree are invisible, in the high heavens, because they are the imperceptible unity that is pervading the variety we call creation. Hence it is that we cannot see God. Not merely that—we cannot be even aware of the existence of God due to the intellect being conditioned to this body and our isolatedness,

08/12/2017 The Spiritual Import of the Mahabharata and the Bhagavad gita-20.4 Chapter 20: We are the Fruits and Leaves of the Cosmic Tree -4. 1. There was a great philosopher called Schopenhauer in Germany who propounded a doctrine which is revolting to ordinary understanding, though it has some connection with what I am saying now. The whole universe is a drama of the devilish will, says he, which projects or creates this intellect we call the prerogative of the human being. The point made out here is that there is a cosmic unconsciousness, a screening out, a clouding, an eclipsing of the reality before the individual affirmation or assertion commences. We cannot be aware of ourselves unless we forget God at the same time—the two things cannot go together. For the person to know that he is Mr. John, at the same time he must be totally oblivious of his relationship to God. So this oblivion is the preceding factor; it conditions the very existence of the so-called intelle

01/12/2017 The Spiritual Import of the Mahabharata and the Bhagavad gita-20.3 Chapter 20: We are the Fruits and Leaves of the Cosmic Tree -3. In this isolation of the individual, which is the consequence of the dividing work of rajahs, a great calamity befalls everyone. This is the origin of the story of the fall of the spirit from the angelic Garden of Eden in biblical mythology and in the mythologies of all Creation doctrines. consciousness of personality consequent upon an unconsciousness of one’s relation to God’s universality is the beginning of the catastrophe of human suffering. There is an unconsciousness preceding our present state of intellectual, rational, personal consciousness. We cannot be individually conscious unless we are at the same time unconscious of universality. There is a veiling power operating at the base of this multitudinous variety of creation. We are very highly evolved intellectuals and rational individuals, as we imagine ourselves to be