A Study of the Bhagavadgita - Chapter 6.8. Swami Krishnananda.

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Tuesday, June 29, 2021. 6:31.PM.
Chapter 6: Sankhya – The Wisdom of Cosmic Existence - 8.
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1.

So whoever consumes things for himself, without being grateful to the gods who are responsible for his very existence, is a thief. The benefits that accrue to you in this world are the gifts of the gods. It will be so if you appreciate that the adhidaiva is controlling you, even when you breathe. The connection between you and the world, which is what you call life in this world, is actually caused by the action of something which is neither you nor the world outside. Should you not be grateful for that? Gratitude is the greatest virtue. If you are not even conscious of the gifts that you receive from the higher sources and imagine that you are the doer and the enjoyer, while you are neither the doer nor the enjoyer because it is the adhidaiva that is actually pushing you and making you an instrument of action in the world, you are considered as a grabber, as a thief.

2.

This is a little commentary on the principle of action in this world. Act you must; work is your duty. It is so because of the fact you are involved phenomenally in this body, in space, time and causation. You cannot wrench yourself from the relativity in which you are involved just because of the fact that Universality is your existence.

3.

So the Bhagavadgita brings about a beautiful blend between the relative and the Absolute. It does not go to the extreme of emphasising only the earthly existence of political and social relations, nor does it sever the relationship of your relative existence with the cosmic existence. God and man walk together in the principle of the Bhagavadgita. They shake hands, as it were, as friends. Krishna and Arjuna are considered as eternal comrades. The God of the universe and the relativity of the individual are not to be segregated. Nara and Narayana are the symbols divinely portrayed of man and God. The relationship between man and God, the world and the cosmic, the relative and the Absolute, is the relationship between Arjuna and Krishna. Two birds perched on the same tree, living together, one eating not the fruit of the tree and the other engaged in the enjoyment of the fruit, is another analogy that we have in the Rigveda mantra and also in the Upanishads, the two birds being God and man.

4.

This body, this world, this creation, is itself the tree on which two birds are perching. One bird is God; the other bird is myself, yourself. You are engaged in eating the fruit in this world, which is so delicious, and are not even conscious of the other bird sitting near you, unconcerned and merely gazing. Where is the freedom? This is perhaps the fruit which you should not eat. What you require is the vision of that which is sitting quietly inside you, the unconcerned spectator of the universe. This spectator of the universe is God, Ishvara, who is your friend, Narayana. He sits quiet in the chariot of Arjuna, doing nothing. Arjuna is very busy every moment. The intense activity of Arjuna and the so-called calm, quiet seatedness of Krishna are great contradictions indeed. 

5.

The Bhagavadgita wants to bring a blend between these. "Act! Do not be a coward. Rush forward!" says the one who does nothing Himself. And the last verse of the Bhagavadgita will also be a further exposition of the necessity of the blend of Krishna and Arjuna, Narayana and Nara, God and man, the Absolute and the relative.

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To be continued ....


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