A Study of the Bhagavadgita :11.2 - Swami Krishnananda.

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Friday, April 29, 2022. 20:30.

Chapter 11: Beholding God as He Beholds Himself-2.

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Bhūtabhāvodbhavakaro visargaḥ karmasaṁj–itaḥ: 


What is karma? Generally we understand karma to be some action that we perform, any action that produces some result, fruit, or reaction. The energy that is the cause of the manifestation of beings is called karma, according to this definition in the half slokam. 


Bhūta bhāva udbhava: 


that which causes the emanation of all beings right from the time the Creative Will started operating in the direction of the manifestation of categories. Ishvara willed, Hiranyagarbha willed, Virat willed. All these wills of the cosmic manifestation engender further evolution in the process of creation, and individuals of various species are born. Every living being, everything that can be called organic or inorganic is a manifestation of this original will which is the first karma, the primary act of God Himself. Therefore, karma in the sense of action or an act has a cosmical significance, as well as an individual purport. Cosmically it is the will of God Himself. Individually it is whatever one does. So briefly, karma means 'that which produces effects' – either in the form of beings in the case of cosmic evolution, or in the form of a result of an action, or even a reaction of an action, as in the case of ordinary individuals.


Adhibhūtaṁ kṣaro bhāvaḥ (Gita 8.4): 


Anything that is perishable and does not last for long can be regarded as adhibhuta prapancha, the objective world. The world of objects is adhibhuta, and it is characterised as perishable because everything is changing in this world. All things constituted of matter, and anything that is an embodiment, is perishable in its nature. Nothing lasts if it is physically, materially embodied.


Puruṣaś cādhidaivatam: 


adhidaiva is the transcendent divinity. I need not go into detail of explaining what adhidaiva is because you have already studied the cosmological doctrine of the Sankhya. In this context we came across this term adhidaiva, the transcendent Purusha, we may say: consciousness which is divinity that is present immanently both in the subjective side and also in the objective side, and yet remains transcendent to both the subject and the object.


Adhiyaj–oham evātra: 


God pervading all things is the adhiyajna. That which motivates any kind of performance whatsoever is actually the action of God which is cast in the mould of individual sense of agency. Your doership, which is the cause of the performance of anything in this world, is actually a motivation come from the Supreme Being, as is told in great hymns such as the Purusha Sukta of the Veda. All events of history, all processes of nature, and all actions of individuals are motivated by the Cosmic Being, and in that sense you may say that God does everything. Yet, it looks as if many people do many things on account of the fact the original will of the Cosmic Being passes through the individual egoism or the personality structure of people, who wrongly consider this universal motivation as their own individual initiative. Therefore, we feel that we are doing something while actually we are used as an instrument by the Universal Force.


To be continued......




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