The Teachings of the Bhagavadgita - 5.3.. Swami Krishnananda.

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Monday, October 26, 2020. 10 : 19. AM.

Chapter 5: Life as a Yajna or Sacrifice - 3.

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This again brings us to the point of the cosmological scheme. We can know, to some extent, what we are, by placing ourselves in the cosmological scheme, and we do not require instruction of any kind in this context, because the moment we know how we have come, we can also know where we are sitting. Our duties become explicit and perspicacious the moment we know our condition and the atmosphere in which we are living. The control of one's self – sense-restraint, self-control – is the restraint of consciousness, finally; it has little to do with our physical limbs. It is not tightening the legs, plugging the ears or closing the eyes physically speaking, because our joys and sorrows are the outcome of a movement of a consciousness in a particular way. Thoughts are joys and sorrows; so joys and sorrows are nothing but thought processes, which is another way of saying the whirling of consciousness in a particular manner. Our individualised consciousness, for the purpose of easy understanding – we may identify it with our mind in a more generalised sense – this individualised consciousness is the principle of the affirmation of individuality. The ego, the intellect, the reason, and what we think we are at the present moment – all these are inseparable from this type of activity of consciousness. Thus, self-control would mean a bringing back of the surging individual consciousness in the direction of external things, and enabling it to settle in its own self. This is the whole yoga of Patanjali, for instance, which summarises in two sutras – yogas citta v?tti nirodha? and tada dra??u? svarupe avasthanam (Y.S. 1.2-3). : "The restraint of the mind is yoga, and then there is establishment of self in its own self." Here is the whole of yoga in two sentences.

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Now, the establishment of consciousness in its own self is simultaneous with and inseparable from the restraint of consciousness from its movement in the direction of objects; and vice-versa – the restraint of consciousness in its movement in this form would be a movement in the other direction, for establishment in its own self. Every perception involves a degree of loss of self-consciousness. Whether we love a thing or hate a thing, we have lost ourselves in that measure and to that degree. An amount of ourselves, a quantum of our personality, moves out of itself towards that which we like or hate, and to that extent we are weakened. One who loves or hates is a weak person, because of the fact that some part of one's self is borne in the direction of that which is liked or hated. So to strengthen one's mind for the purpose of higher concentration, to free one's self from this weakness that has arisen on account of love and hatred, one has to bring the mind or consciousness back from that centre, which is the source of its like or dislike, and then there is a rejuvenation of ourselves. We feel an inner strength arising from a source unknown, due to the mere fact of our coming back to our own selves. Mostly, we are not in our own selves – we are other than what we are. This being other than what we are is the malady of life – we are always conscious of somebody else. There is no other work for us except to be aware that others are and to deal with others – with other people and other things. This so-called 'otherness' harasses us so much that we seem to be living in a world of destruction, death – mrityuloka as it is called – and nothing can be worse than this condition of ours. To be brooding over what is not there, and to be totally oblivious of what is there, seems to be the great business of this world. That things are not totally outside us is obliterated from our consciousness by the vehemence of this surge of ourselves in the direction of things. Yajna or sacrifice as yoga or self-control implies therefore an inner training, a sort of educational activity going on inside, enlightenment as it is, by which we become filled with strength with our inward bond with things – not as the senses tell us, but as things really stand.

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The world of sense-perception is conditioned by space-time and the various categories of the psychological process; while the thing, the person, the being, the substance as it is in itself, is behind this curtain of space-time. Our real being also is behind this curtain of the psycho-physical individuality. Thus we are living in a phenomenal world, both subjectively and objectively. The thing-in-itself, as they say, the substance as such, eludes the grasp of this phenomenal process – thus no man can see God, and the intellect of man is not fit enough to contact reality. Unless we develop a mechanism within our own selves to go deeper into this large area of phenomenality – subjectively as well as objectively – the plumbing into one's own self is also the plumbing through space and time. Modern science says the inward, subjective, subatomic philosophy of quantum theory is identical with the spatio-temporal theory of relativity – Tat tvam asi: That is this and this is That. The inward depth is also the outward plumbing of the abyss of space and time. The deeper we go inwardly, simultaneously there is a going deep into the outer cosmos – and vice-versa, the plumbing into the cosmos objectively would also imply a going deep into one's own self. Knowledge of the self is the knowledge of the universe, and the knowledge of the universe is the knowledge of the self. Atman is Brahman.

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To be continued ...

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