The Philosophy of the Bhagavadgita-Chapter-2.7 : Swami Krishnananda

-

12/05/2019
Chapter 2: The Battlefield of Life -7.

There is an integration of the psychic structure as well as the physical body. This is the dharma, the law which organises things. Law is a name that we give to the system which organises bodies into a completeness or a meaningful wholeness, instead of their being thrown as scattered particulars or a meaningless chaos.

Dharma is law; we may also call it justice. That which is in consonance with the system of the universe is the justice of the universe, and the way in which this justice operates in terms of the various particularities is the law. There is activity, there is movement, there is change, there is transformation—all pointing to an apparent diversity of things.

But this is not the whole truth of the matter. There is an organisation everywhere, right from the atom to the solar system. Even an atom is not a chaos; there is a balance maintained by the constituents of the atom, the electrons getting conditioned and ruled by a central nucleus, and the solar system working beautifully by the power of the Sun who organises the system.

A similar power is working within ourselves, on account of which we are individuals, a completely organised body. Our personality is not a disorderly heap. We have a capacity to think consistently, logically, and in an organised manner.

There is a dharma operating everywhere, in the whole cosmos, the entire creation, in our own self, in the atom, in everything, notwithstanding the fact that there is distraction, difference, individualisation, egoism, and externalisation. The bringing together of these two tendencies in all things is the purpose of Yoga.

Neither are we to lean externally too much on visible phenomena and be busybodies who have lost their soul, nor are we expected to be hibernating frogs in the crevice of our individuality, unrelated to the outer world.

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