Philosophy of the Bhagavadgita : 18.5 - Swami Krishnananda.

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Monday, April 11, 2022. 19:00.

Chapter-18 The Yoga of the Liberation of  Spirit -5.

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Likewise is emotion. The feeling of pleasure or satisfaction which impels all emotions is also of three kinds. The highest kind of the satisfaction of emotion is that which is permanent and abiding in the end, though requiring some painful effort in the beginning. Generally we seek pleasure at the very outset. We do not want to work hard because work is pain; we hate effort of every kind. “Why should I do anything?” Because, to do anything is unpleasant to the ego. But we do not understand that all worthwhile things in life are preceded by some exertion. That which is painful in the beginning but pleasant in the end, perpetually—that satisfaction or pleasure is sattvika. But that which is pleasant in the beginning due to sense contacts and bitter in the end is rajasika, and we would repent for having sought this kind of satisfaction. We jump into an immediate delight of the senses by contact with objects, but, then, reap sorrow as a consequence. This is not wisdom. The lowest kind of happiness is that which revels in the crudest indulgence of the senses, bereft of understanding and reason, making one wallow like an animal in rubbish, totally ignorant of the values of life, and drowned in tamas, or inertia.

In regard to action, enough has already been said. That which is engendered with unselfishness and an impersonality of attitude is sattvika. That which is motivated by desire is rajasika. That which is done without any sense of proportion, and is bereft of the consideration of the  pros and  cons is tamasika. These are the broad outlines which the Teacher of the Bhagavadgita draws in the Eighteenth Chapter for the purpose of clarifying certain concepts and teachings which were delivered earlier in the foregoing chapters.

The Bhagavadgita is not merely a metaphysical gospel. It is not just a philosophical discourse in the sense of an idealism lifted above the values of life. It has something to say about social existence and the values which are empirical and realistic. In a very few words, the nature of cooperative social living is mentioned. With reference to what has been already said by way of the description of knowledge, will, emotion and action, we may say that our endowments are practically these four.

Our social life is an outward expression, by way of mutual cooperation, of these faculties with which we live in this world. No one is endowed with all knowledge. No one has all will power. No one is clarified entirely in emotion. No one knows the secret of all action. Hence, there is a necessity to share what one has with others. In order that society may be a perfectly organised living body, even as there is a cooperative activity among the limbs of our own physiological system, it is necessary to apply this principle of cooperation to human society also, if it is to exist, and if it is to be in peace. Else, there would be dissension among the members forming society and mutual self-regard would be absent, which may culminate even in battle and war, a scene which threatens people at a time when the welfare of another is completely blotted out from one's vision, and each one is for oneself and the devil takes the hindmost. If this is to be the fate or the policy of life, what would happen to human society? If each one dislikes the other, and everyone likes one's own self, there would be chaos and an impending destruction of life. But this should not be on the very face of things.

To be continued .....

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