The Philosophy of the Bhagavadgita - 6.2. : Swami Krishnananda.

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Saturday, February 25,  2023. 06:30.

Chapter 6: The Meaning of Duty -2.

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Arjuna was certainly a social being, and every human being, normally speaking, is a social unit. Inasmuch as we are conscious of our being in human society and there is a give-and-take attitude of cooperation in this atmosphere of human society, we must be sure that we have fulfilled our obligations in the form of a co-operative activity in respect of society. We cannot expect facilities from society and then feel that we have no obligations in return. Let anyone think for himself or herself. Do you derive any benefit from social relations, from other human beings than yourself? If you are sure and honestly convinced that benefit accrues from outer society for your existence and continuance in this world, you have also to pay back the dues expected from you by society in return for the benefit that has been received by you from society. In a religious enthusiasm we cannot abrogate human society, as long as we are sure that there is such a thing as society and we are in it.

The other aspect is that we are an individual in a bodily encasement, and we have a duty towards ourselves, also. We cannot kill ourselves in the name of society, nor can we kill society for our own personal advantage. These are important things which one has to bear in mind in tackling any question. There are martyrs who destroy themselves in the name of something other than themselves. And there are others who convert society into a martyr to fulfil the demands of their own egoism. History is an example before us. Neither can we exploit society for ourselves, nor is the society expected to exploit us. We are not a stooge in the hands of social laws, we are not a puppet or a slave of human society, nor can we regard society as a slave or a means to our personal advantage or satisfaction. The role of importance that society plays in the rule of co-operative living, and the importance we too have in the context of this relationship, is all to be well considered.

But—a very important ‘but' indeed—there is something more than all this. There is the universe which is not exhausted by human society. This world of Nature with its birds and beasts, rivers and mountains and the solar system is not unimportant. The adhibhautika jagat, or the world of Nature, externally visible to us, in which we are located, is not in any way less significant than human society or our own personal individuality. We are expected to co-operate and collaborate with the world of Nature in as efficient a manner and as dexterously as we are expected to perform the duty in respect of ourselves and human society.

There is a supreme duty that we owe to the Creator of the universe. The Atman within us is the symbol of the Absolute that is everywhere. So when people speak of Atma-sakshi and regard the innermost-self as the witness of all things, they bring God into the picture of the judgement of all things, He who sees everything with His millions of eyes. Just imagine how difficult it is to live in this world in a successful manner! All these aspects, of course, are to be borne in mind. These aspects mentioned are, as known in Sanskrit technical terminology, the adhiyajna level, the adhyatma level, the adhibhuta level and the adhidaiva level.

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To be continued

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