The Philosophy of the Bhagavadgita - 5.3. : Swami Krishnananda.

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Thursday, February 09,  2023. 07:00.

Chapter 5: The Mortal and the Immortal-3.

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Chinmaya International Foundation (CIF) :

Chinmaya Mission Hosur under the leadership of Swami Shashvatananda and Br. Saravanan organised a 5-day  Sadhana Camp on Mind Management from 26th to 30th January at Adi Sankara Nilayam. 

The camp began with the auspicious unfurling of the National flag on occasion of the 74th Republic day, followed by the Camp inauguration by Swamini Sampratishtananda.

 The participants were engaged in immersive sessions of talks followed by group discussion and contemplation on the two texts Bhagavad Gita Chapter 12 and Sri Shiva Aparadha Kshamapana Stotram. 

They also had a special satsang on ‘Matrustavanam’ by Swami Advayananda. Chanting, japa,Guru paduka-puja, bhajans and family time were part of the schedule. 

A special site visit was organised to Onakoor, the upcoming campus of Chinmaya Vishwa Vidyapeeth (CVV). Overall, the campers found the experience fulfilling and transformative.

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But more serious difficulties are those which faced Arjuna's mind, and which gradually creep into our own minds, and keep us inwardly insecure and anxious. The anxiety of a spiritual seeker is due to doubts as to the possibility of success in the spiritual path, doubts concerning the correctness of the approach which one has launched, doubts as to the duties one owes to the world and to human society, and finally, doubts even concerning what will happen to oneself, taking for granted that this realisation takes place. These doubts are not ordinary ones. They are present, perhaps, in every one of us, in some measure, in some proportion. And nothing can be more frightening to the ego of the human being than to be told that God is all power and the experience of God means an abolition of individuality. No one expects this, and one keeps that situation as far away from oneself as possible, postpones it to an indefinite future and closes one's eyes to such a possibility at all. What can be a greater fear than that of losing oneself, even if it be in the ocean of God Himself? We would not want to be drowned even if it be in a sea of nectar.

Now, the sum and substance of the First Chapter of the Bhagavadgita is this much: a relinquishment of all effort, which originally was the spring of action of the seeking state. After years of spiritual practice one may content oneself with being the very same person that one was many years back and lead the little life of the man of the street either due to incapacity or due to a total disillusionment. Here there are several types of spiritual seekers who may have to face the same problems, no doubt, but who will be taken along different paths on account of the varying extent of the clarity of their spirits and the sincerity of purpose with which they have started the adventure of spiritual life.

When our search is sincere and hundred percent genuine, notwithstanding the fact that we have not understood things entirely, we will be taken care of by the powers of the world and we will see light rising in the horizon, and a Guru, or a teacher, or a master like Krishna, will be there in front of us, and we will be placed in the context or juxtaposition of such a master by the nature of the universe, by the very law of creation, by the justice of God. In the earlier stages one may be reluctant even to receive the advice of the master fully. Even when one is face to face with a competent teacher, one may not be prepared to act upon the teaching entirely. This happened to Arjuna also by a circumstance described in the very beginning of the Second Chapter. The great teacher told him, “This is an unworthy and unbecoming attitude on your part at this crucial moment of time.” The retort of Arjuna was, “I am sorry. However, I have decided that I am not going to take up arms. What is the good of all this bloody warfare whereby everything is going to be destroyed? Everything is to be swallowed up by the gaping mouths of doom.”

Then a necessity arises for the teacher to take the disciple along the proper course and lead him up, stage by stage. A competent teacher understands the level of the mind of the student, and takes his stand on that level, which is sometimes called the Socratic method of teaching. The teacher does not impose himself upon the student, because a flowering of the bud of the mind of the student is essential. We cannot forcefully open it, for, if it is done, there would not be a blossomed flower. “All right,” says Krishna, “I understand what you say. You have a fear that you may not win victory. You may have other difficulties apart from this, namely, the social catastrophe that may follow the destruction.”

Any argument or logical approach should take into consideration what is called the ‘universe of discourse'. One must know the field in which the reason is operating at any given moment of time. One cannot jump into another field altogether different from the one in which the reason operates. We argue as a citizen of the world, a unit in human society, or we argue on the basis of our being a metaphysical unit. A metaphysical argument should not be employed to solve problems which are purely social and personal, too intimate perhaps, material or physical. Similarly, purely social and economic arguments should not be used in the description or understanding of metaphysical realities. Everything has to be taken at the level in which it is. And Arjuna made a mistake of mixing up his arguments. He was on the one hand fear-struck with the possibility of death and destruction in the war, he might die and he might lose everything; and the question of success or victory in war does not arise if that predicament takes place. On the other hand, he had a fear from society, the fear of committing sin by way of destruction of values conducive to social solidarity. And he did not understand what would happen to him as a result of these errors that he might commit in the name of war.

The metaphysical side of human nature is, in a peculiar manner, connected with the empirical features. In the very beginning of the Second Chapter, Krishna resorts to the principle of the immortality of the soul. Do we die, really? The phenomenon of death is analysed threadbare. Who dies? And what is the meaning of death? Death is generally regarded as destruction. Does it stand to reason to say that anything can be totally destroyed? Is there a real destruction of anything?

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To be continued

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