The Philosophy of the Bhagavadgita-Chapter-2.5 : Swami Krishnananda

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18/02/2019
Chapter 2: The Battlefield of Life -5.

We are not always in a position to see the wholeness that is behind the pictures in the form of the drama of creation. We are the actors in this great field of activity called the cosmos. “The whole world is a stage,” and we are all the people who are acting on this stage, but we are not always conscious that we are playing the drama. This consciousness is wrested out of us by some unfortunate occurrence in us.

Look at the fate of a person who is performing one role in a dramatic enactment. Suppose he forgets his relationship with the other performer. He behaves as if he is absolutely independent, and has no connection with the entirety of the play. He does not know that there is a direction of the play. He does not know the intention behind the performance. He is acting absolutely independent, presenting an isolated picture. He would cut a sorry figure and spoil the whole game.

This we are doing every day. We are disturbing the game of life, not knowing that we are items in the totality of the dramatic presentation in this grand enactment of the aims of life, of which the Supreme Being Himself is the Director. His vision is the totality of the picture of the drama.

The Bhagavadgita takes up this point of view of the completeness that is behind this wonderful picture of creation, and the necessity that is to be there for recognising a harmony in the midst of forces which look like conflicting powers on account of their isolated individualities not related harmoniously one with the other. The difficulty is the excessive preponderance of one of the powers of prakriti, at some time, on which we lean due to the force exerted upon us by one or the other of them.

Apart from rajas and sattva, the externalising and stabilising powers, there is a third condition called tamas, inertia. In the language of physics you would have heard it said that there are two forces: stasis and kinetics, or dynamics. There is no such thing as sattva in science, which is not concerned with it, and perhaps it is not willing even to think of it. There are only two conditions of things: either they are in a state of inertia or they are dynamic and expressed in some form of activity.

So we are, and everything is, in one of these conditions, and sometimes in both these conditions, working together in some sort of proportion.

To be continued ..


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