Commentary on the Srimad Bhagavad Gita- Discourse 3.10 - Swami Krishnananda
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Wednesday, May 27, 2020.
Discourse 3: The Second Chapter Begins – Sankhya Yogam -10.
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1.
All perception—finally, all knowledge—is a conditioned observation of things through the mind and the sense organs on account of prakriti conditioning things subjectively on the one hand and objectively on the other hand.
Thus, sensory perception cannot be regarded as correct perception. Even pure mental cogitation cannot be regarded as correct perception, because the externality characterising the object vitiates the validity of any perception. The error of perception of any kind is the introduction of space and time in the midst of the otherwise indivisible movement of prakriti—subjectively as gunas, and also objectively as gunas.
Between two waves in the ocean there are gaps, but the gaps are filled with a basic fundament of the very same substance of the wave, and two waves which are different from each other are connected by a basic ocean. In a similar manner, individual perceptions in respect of objects outside are actually a dancing of the waves of the gunas of prakriti within themselves. The whole universe is a dance of prakriti. Neither you do anything, nor I do anything.
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2.
“So, Arjuna, you are unnecessarily racking your brain by trying to tell Me whether the war is to be undertaken or not, and what kind of consequence will follow, etc. How do you draw these conclusions, and on what grounds have you drawn these conclusions, not knowing the fact that your judgment in respect of the Kauravas, or the world as a whole, is misconstrued on account of your standing outside?” It is like the tenth man not counting himself, and therefore always finding that there is one person less.
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3.
The world is defective on account of our not being able to isolate and identify ourselves with the world structure. There is no harmony between ourselves and the world of objects. There is a tension between the subject and object. The tension is caused by the vitiating habit of love and hatred, because the limited mind cannot love all things in the world, nor can it hate all things in the world. It is impossible.
The mind works in fractions. A little bit of thought, of cogitation, arranges itself into a particular pattern at some time, and classifies objects as desirable or undesirable according to the condition through which the body and the mind pass.
Therefore, the whole of perception is not given to the mind. We neither like the whole world nor hate the whole world. Thus, neither of these attitudes of ours can be regarded as finally tenable.
---------------------------------------------------------------------------------------
Wednesday, May 27, 2020.
Discourse 3: The Second Chapter Begins – Sankhya Yogam -10.
--------------------------------------------------------------------
1.
All perception—finally, all knowledge—is a conditioned observation of things through the mind and the sense organs on account of prakriti conditioning things subjectively on the one hand and objectively on the other hand.
Thus, sensory perception cannot be regarded as correct perception. Even pure mental cogitation cannot be regarded as correct perception, because the externality characterising the object vitiates the validity of any perception. The error of perception of any kind is the introduction of space and time in the midst of the otherwise indivisible movement of prakriti—subjectively as gunas, and also objectively as gunas.
Between two waves in the ocean there are gaps, but the gaps are filled with a basic fundament of the very same substance of the wave, and two waves which are different from each other are connected by a basic ocean. In a similar manner, individual perceptions in respect of objects outside are actually a dancing of the waves of the gunas of prakriti within themselves. The whole universe is a dance of prakriti. Neither you do anything, nor I do anything.
-------------------------------------------------------------------------------------
2.
“So, Arjuna, you are unnecessarily racking your brain by trying to tell Me whether the war is to be undertaken or not, and what kind of consequence will follow, etc. How do you draw these conclusions, and on what grounds have you drawn these conclusions, not knowing the fact that your judgment in respect of the Kauravas, or the world as a whole, is misconstrued on account of your standing outside?” It is like the tenth man not counting himself, and therefore always finding that there is one person less.
------------------------------------------------------------------------------------
3.
The world is defective on account of our not being able to isolate and identify ourselves with the world structure. There is no harmony between ourselves and the world of objects. There is a tension between the subject and object. The tension is caused by the vitiating habit of love and hatred, because the limited mind cannot love all things in the world, nor can it hate all things in the world. It is impossible.
The mind works in fractions. A little bit of thought, of cogitation, arranges itself into a particular pattern at some time, and classifies objects as desirable or undesirable according to the condition through which the body and the mind pass.
Therefore, the whole of perception is not given to the mind. We neither like the whole world nor hate the whole world. Thus, neither of these attitudes of ours can be regarded as finally tenable.
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To be continued ....
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