Bhagavadgeeta : ( 26/11/2012. )

26/02/2018 21.The Lord Dwells in the Hearts of All Beings- 5. 5.1 But the higher understanding knows that such a thing is impossible on the very face of it. We cannot love something to the exclusion of something else, because there is an inward relationship of things by a prehensive activity, so that when we touch something, we touch something else also, at the same time, without knowing what we are doing. Any kind of relationship with any particular object or situation at once implies a sort of interference with the positive or the negative prehensions of that particular object with other things in the world. Everything is somehow or other related to everything, whether mediately or immediately. Thus the genius of logical knowledge appreciates the presence of an interrelationship of all things. This is rajasic knowledge, where we maintain the diversity of objects as a reality in itself and yet accede or concede there being an inward collaborative activity going on along t

15/02/2018 21.The Lord Dwells in the Hearts of All Beings- 4. Our understanding, our volition, our feelings and our actions are therefore sattvic, rajasic or tamasic. The gross understanding or the tamasic, objective-motivated understanding is that which clings to objects as realities in themselves and pours forth all one’s affection upon the objects, transferring oneself into them in some manner, so that there is a loss of personality in the love that one evinces in regard to the object of attachment. This is the lowest kind of understanding of the nature of reality. For the mother, the son is all reality—there no reality more than that. She will die for her son. People die for wealth, people die for name, fame, honour and many other things of that kind. These are examples of how the self within is transferred to outside factors and features that are visibly substantial, or merely psychological or conceivable, and become objects rather than subjects. When one, as a true

05/02/2018 21.The Lord Dwells in the Hearts of All Beings- 3. 3.1 These three principles are described in the fourteenth chapter in some detail, which again become the principal features guiding the themes described in the seventeenth chapter. Everything is sattvica, rajasica or tamasica. Whatever we think, whatever we speak, whatever we do, whatever we will—everything conceivable anywhere in any manner is one of these things—sattvica, or rajasica, or tamasica, or it is a mixture of one or two of these things in some proportion. Anyway, there cannot be anything independent of these. That means to say there cannot be anything, anywhere, which is neither subjective, nor objective, or a blend of both. 3.2 The more we are able to bring a harmony between the subjective element and the objective features in the gradually ascending series of the manifestations of this principle of universality known as adhidaiva, the more we are able to succeed along these lines, the more