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...

29/01/2018 21.The Lord Dwells in the Hearts of All Beings- 2. 2.1 The Bhagavadgita is very eloquent in its explanation of the manner in which one has to direct one’s conduct and express one’s outlook in relation to these forces. It is always insists, throughout, that we have a sattvic attitude, and not merely a rajasic, or much less a tamasic attitude. The idea behind it is that the supernatural element or the principle of universality is to guide our destiny, our conduct, our actions and our outlook, and we should not be directed by our individual proclivities, idiosyncrasies, instincts, sentiments or desires, nor should all these be decided by the existence of outward objects. Our conduct, our behaviour, our entire outlook, our experiential attitude should not be decided upon by the existence of things outside. Nor should this decision be a consequence of our inward sentiments and ways of looking at things. That is the meaning of saying that it is not enough if we are me...

22/01/2018 21.The Lord Dwells in the Hearts of All Beings-1. 1.1 We have been familiarized with the terms sattva, rajas and tamas many a time through the course of the Bhagavadgita. In fact, these are not independent things external to us. They are not three things that lie outside in space, working in respect of us with an outward impulsion or compulsion. Actually these three forces are pressures exerted from three different sides, and these being mere pressures exerted upon us by the very law of things, they cannot be regarded as substances in themselves. There is a pressure from within, a pressure from without, and a pressure from above. Thus every event is a threefold concatenation of factors. Nothing happens independently by itself, as either a subjective element, an objective substance or a supernatural divinity. Three forces work together—sattva, rajas, and tamas—in everything. 1.2 Na tad asti prithivyam va divi devesu va punah, sattvam prakriti-jair muktam yad e...

15/01/2018 Chapter 20: We are the Fruits and Leaves of the Cosmic Tree -10. VERY IMPORTANT, FOLLOW CLOSELY: All things in the world are divinely ordained. This is the great message that comes forth from these mighty verses of the Bhagavadgita. God plays the drama within Himself—He does not create a world outside, as if there is matter external to Him. It is a scene and a performance that is going on eternally, as it were, within His Being, and He Himself is the witness thereof, while it can be said that He Himself is the actor in the drama. Mystery is the name of this creation, and wonder is the way in which things operate, even in the least of circumstances. The mystery that is hidden within a little grain of sand on the shore of the ocean is cosmically significant. The great mystery that throbs through the orb of the sun in that resplendent supernatural transcendence that we see in the sky can also be seen in the little, insignificant sand particle. In the little ant ...

06/01/2018 Chapter 20: We are the Fruits and Leaves of the Cosmic Tree -9. VERY IMPORTANT, FOLLOW CLOSELY: This Supreme Master of the cosmos, the Soul of the universe, rules and operates through these properties of sattva, rajas and tamas; yet the Bhagavadgita wants to awaken us to another fact—that God is not actually threefold. This threefold activity can be boiled down or reduced to a twofold activity of the positive and the negative powers. We need not call them by the terms sattva, rajas and tamas. They are only, to put it in the language of the Gita itself, the divine and undivine forces, which is another way of saying consciousness which moves us towards unity of comprehension, and that which moves us towards diversity, dissention and separation of one from the other. Both these tendencies are present in everyone, and we as human beings are particularly concerned with our own state of affairs. We are urged in two ways—inwardly and outwardly. We have a loving, sympa...