Study of the Bhagavadgita : Chapter-1 : Post-4. Swami Krishnananda
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Sunday, May 24, 2020.
Chapter-1. Introduction to the Bhagavadgita-4.
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1.
#The world of nature and the world of human society, when it is subjected to an acute philosophical analysis, will present itself in this circumstance of a dual action taking place between the world of nature and yourself, and yourself and the people around you, who are also like you.
##The Bhagavadgita occurs in the context of a big Armageddon, the Mahabharata war. The interesting phenomenon of the delivery of the Bhagavadgita is that the most sacred thing that it is – a holy teaching connected with God and creation, something which you would like to hear in a sanctified spot such as a temple or an ashram, a university or an academy, a school or a college – is given in the worst of human conditions, called battle.
###Nothing can be more odious and unsuited for the delivery of a divine gospel than the field of war where minds are tuned up to an immediate and immanent attack. Such a circumstance was considered as the best occasion for the delivery of the divine gospel.
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2.
#The great work of Krishna Dvaipayana Vyasa, who wrote the Mahabharata, is not merely a story that you can witness as a television drama, as you have it these days. It is not a novel which you can read at your leisure for your own personal pleasure. It is a study of human nature. It is a history, no doubt, but not merely a political history like the history of England, Europe or India, as you read in your colleges.
##This is a history of human character, the development of the human psyche, and the ups and downs of human development throughout the process of the march of time – not merely confined to a particular point in time. So you may say this great epic of the Mahabharata is a history of the time process, not the history of India, not the history of the Bharatas. It is the history of humanity as conceivable in the very structure of the time process itself.
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3.
#The term ‘humanity’ should be understood in the context of the creation of the world itself, and not in the light of the anthropological or the modern historical findings which commence human history sometime after 3000-4000 B.C.
##The history of the world did not start only at that time; it began when creation itself started. When Brahma created Manu, you may say, history commenced. Therefore, for you, from the point of view of what you may have to learn from the Bhagavadgita, history may be regarded as a cosmic process.
###At one place in the Bhagavadgita, the great Master refers to Himself as the Time Spirit.
BG-Ch-11, Slo-32.
Sri-Bhagavan Uvacha :
"Kalo ’smi loka-kshaya-krit pravriddho lokan samahartum iha pravrittah,
แนite ’pi tvam na bhavishyanti sarve ye ’vasthitah pratyanikeshu yodhah."
The Supreme Lord said:
"I am mighty Time, the source of destruction that comes forth to annihilate the worlds. Even without your participation, the warriors arrayed in the opposing army shall cease to exist."
Kalo’smi loka-ksaya (Gita 11.32): “I am here before you as the world-transforming Time Spirit.”
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To be continued ....
-----------------------------------------------------------------------------
Sunday, May 24, 2020.
Chapter-1. Introduction to the Bhagavadgita-4.
---------------------------------------------------------------
1.
#The world of nature and the world of human society, when it is subjected to an acute philosophical analysis, will present itself in this circumstance of a dual action taking place between the world of nature and yourself, and yourself and the people around you, who are also like you.
##The Bhagavadgita occurs in the context of a big Armageddon, the Mahabharata war. The interesting phenomenon of the delivery of the Bhagavadgita is that the most sacred thing that it is – a holy teaching connected with God and creation, something which you would like to hear in a sanctified spot such as a temple or an ashram, a university or an academy, a school or a college – is given in the worst of human conditions, called battle.
###Nothing can be more odious and unsuited for the delivery of a divine gospel than the field of war where minds are tuned up to an immediate and immanent attack. Such a circumstance was considered as the best occasion for the delivery of the divine gospel.
---------------------------------------------------------------------
2.
#The great work of Krishna Dvaipayana Vyasa, who wrote the Mahabharata, is not merely a story that you can witness as a television drama, as you have it these days. It is not a novel which you can read at your leisure for your own personal pleasure. It is a study of human nature. It is a history, no doubt, but not merely a political history like the history of England, Europe or India, as you read in your colleges.
##This is a history of human character, the development of the human psyche, and the ups and downs of human development throughout the process of the march of time – not merely confined to a particular point in time. So you may say this great epic of the Mahabharata is a history of the time process, not the history of India, not the history of the Bharatas. It is the history of humanity as conceivable in the very structure of the time process itself.
-------------------------------------------------------------------------
3.
#The term ‘humanity’ should be understood in the context of the creation of the world itself, and not in the light of the anthropological or the modern historical findings which commence human history sometime after 3000-4000 B.C.
##The history of the world did not start only at that time; it began when creation itself started. When Brahma created Manu, you may say, history commenced. Therefore, for you, from the point of view of what you may have to learn from the Bhagavadgita, history may be regarded as a cosmic process.
###At one place in the Bhagavadgita, the great Master refers to Himself as the Time Spirit.
BG-Ch-11, Slo-32.
Sri-Bhagavan Uvacha :
"Kalo ’smi loka-kshaya-krit pravriddho lokan samahartum iha pravrittah,
แนite ’pi tvam na bhavishyanti sarve ye ’vasthitah pratyanikeshu yodhah."
The Supreme Lord said:
"I am mighty Time, the source of destruction that comes forth to annihilate the worlds. Even without your participation, the warriors arrayed in the opposing army shall cease to exist."
Kalo’smi loka-ksaya (Gita 11.32): “I am here before you as the world-transforming Time Spirit.”
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To be continued ....
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