A Short History of Religious and Philosophic Thought in Bharatham.2. : The Bhagavadgita - Swami Krishnananda
========================================================================
========================================================================
21/12/2019
2.THE IMMORTALITY OF THE SOUL
3. GOD, THE ALMIGHTY -1.
========================================================================
2.THE IMMORTALITY OF THE SOUL :
Krishna commences his teaching with a declaration of the indestructibility of the Soul and the futility of grief over the death of what cannot die. The birth and death of the Soul are like the changing of one's clothes while the person in essence undergoes no change in the process. All experience of change like pleasure and pain is the consequence of the contact of the elements with the essential consciousness projected through the mind and the senses. The contact, naturally, is impermanent and hence its reactions are to be endured with fortitude. The unreal cannot be, and the real cannot not be. The Soul is real. The contacts are not real. No one can destroy the indestructible Soul. The argument of Arjuna against destruction of life is answered by the doctrine of the deathlessness of the Spirit behind all life, but the essence of the gospel of Krishna is something more than this, for it is centred upon the Absoluteness of God.
3. GOD, THE ALMIGHTY -1 :
The ultimate reality is God, who is Absolute. He is the supreme Brahman which cannot be designated either as being or non-being, from the human standpoint. It has hands and feet everywhere; eyes, ears and faces everywhere; and it exists enveloping everything. It has the characteristics of the percepts of all senses, but it is itself devoid of the senses of perception. Though it is unattached to external objects, it is the basis for everything. Though without descriptive qualities or epithets, it is the reservoir of all of them. Being inside and outside all things, it may be said to be both moving and unmoving. On account of its subtlety it is not visible to the eyes. Being infinite, it looks at if it is far, but being the Self of everyone, it is very near. Though it appears divided among the divided bodies, it is really undivided like the ocean beneath the waves. It is the absorber and releaser of everything, the Light of all lights, beyond the darkness of ignorance. Such is the description of the Absolute given in the Bhagavadgita.
========================================================================
21/12/2019
2.THE IMMORTALITY OF THE SOUL
3. GOD, THE ALMIGHTY -1.
========================================================================
2.THE IMMORTALITY OF THE SOUL :
Krishna commences his teaching with a declaration of the indestructibility of the Soul and the futility of grief over the death of what cannot die. The birth and death of the Soul are like the changing of one's clothes while the person in essence undergoes no change in the process. All experience of change like pleasure and pain is the consequence of the contact of the elements with the essential consciousness projected through the mind and the senses. The contact, naturally, is impermanent and hence its reactions are to be endured with fortitude. The unreal cannot be, and the real cannot not be. The Soul is real. The contacts are not real. No one can destroy the indestructible Soul. The argument of Arjuna against destruction of life is answered by the doctrine of the deathlessness of the Spirit behind all life, but the essence of the gospel of Krishna is something more than this, for it is centred upon the Absoluteness of God.
3. GOD, THE ALMIGHTY -1 :
The ultimate reality is God, who is Absolute. He is the supreme Brahman which cannot be designated either as being or non-being, from the human standpoint. It has hands and feet everywhere; eyes, ears and faces everywhere; and it exists enveloping everything. It has the characteristics of the percepts of all senses, but it is itself devoid of the senses of perception. Though it is unattached to external objects, it is the basis for everything. Though without descriptive qualities or epithets, it is the reservoir of all of them. Being inside and outside all things, it may be said to be both moving and unmoving. On account of its subtlety it is not visible to the eyes. Being infinite, it looks at if it is far, but being the Self of everyone, it is very near. Though it appears divided among the divided bodies, it is really undivided like the ocean beneath the waves. It is the absorber and releaser of everything, the Light of all lights, beyond the darkness of ignorance. Such is the description of the Absolute given in the Bhagavadgita.
To be continued ...
========================================================================
Comments
Post a Comment