A Study of the Bhagavadgita - Chapter 7.2. Swami Krishnananda.

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Monday, July 26, 2021. 10:53.AM.
Chapter 7:The Entry of the Absolute into the Relative - 2.
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1.

The existence that you enjoy in this world is not conditioned by external factors, as you imagine that the service that you do to people is a service that you do to somebody other than you. It is not so. The service that you render to people, to humanity, is not something that you do for the good of that which is outside you, but that which is above you. You have to make a distinction between that which is above you and that which is outside you. The social context it is that is compelling you to do service in this world. Society, which is a big subject of sociological science, is not merely a group of people. 

2.

A million people sitting together do not constitute society because they will be like bricks thrown higgledy-piggledy somewhere, and the bricks do not constitute an edifice. Society is a conceptual organisational feature that transcends the multitude of parts, which are the individuals. The organisational feature that is involved in what you call society is the transcendent feature which is immanent in all individuals so that every individual feels a sense of belonging to the society and, at the same time, no individual can be regarded as the whole of society because there is a transcendent element in the very consciousness of society. It is a society of principle, and not a multitude of people.

3.

So your service, your sense of belonging, your compulsion to act for the welfare of people is actually not motivated by your consciousness of the otherness of people, which is an empirical concept that you are wrongly introducing into yourself, but a transcendent aspect – that is, a Selfhood, an Atman, a consciousness, a reality which is above your personality, and above the personality of everybody else also, so that there is a little bit of divinity, a consciousness of a godhood involved even in social service. Otherwise, who will do work merely for the sake of other people? 

4.

The very consciousness of otherness frees you from having any interest in people. You will not like to have love for anything that is other than you; but still, you love something. Why do you love? It is not because of the otherness of the object, because if it is ‘other’, the matter is closed. You have already severed yourself from the other man. The very word ‘other’ is anathema because it cuts you off from your vital connection with that thing which you call the other.

5.

But there is something else in you that you miss in ordinary sense perception. The love that you feel for anything in the world is a call that comes from that which is between you and the other thing – the adhidaiva prapancha. Again I bring that point to you. There is an adhyatma, adhibhuta and adhidaiva. The thing that you love is adhibhuta. The persons, the society, or whatever you call it is the adhibhuta, as it were, but only as it were – not really – because your connection with the adhibhuta prapancha, the world as a whole, nature, society, whatever it is, is invalidated immediately if the adhidaiva is not there connecting you and transcending you both. 

6.

The adhidaiva transcends you as well as the object outside. That inclusive personality of a transcendent consciousness, adhidaiva, is the reason why you are impelled to have any interest in things in this world. That is why you feel like doing some work. The adhidaiva compels you because it is in that which you want to work for, and in you also, which is the cause of the impulsion. This is a big philosophical cosmic significance that is involved in this little injunction of Prajapati ...

To be continued ...


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