A Study of the Bhagavadgita : 40 - Swami Krishnananda.

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Wednesday 10, Jul 2024, 07:30.
Chapter 7: The Entry of the Absolute into the Relative - 9.
Post-40.

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Slogas :

"Yada yada hi dharmasya glanir bhavati bharata, 

abhyutthanam adharmasya tadatmanam srjamy aham (Gita 4.7);


Paritranaya sadhunam vinsaya ca dushkrtam, 

dharmasamsthapanarthaya sambhavami yuge yuge (Gita 4.8)."

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These two slogas are a glorious, consoling message coming from God Himself to frail man who is crying from moment to moment in the wilderness of his mortal existence. You are always under the protection of an all-seeing eye. That you are suffering and nobody knows that you are suffering is not a fact. That you are not wanting to take advantage of the fact that somebody is looking to you and is willing to support you is your difficulty. The assertion of your individuality by means of egoism takes possession of you again and again in the form of a doubt whether God will come or not. “I have never seen God, and He has never come and helped anybody up to this time. I have never seen Him helping, so how do I know that he will help me? After fifteen days of crying, He has not come. How do I know that on the sixteenth day he will come?” These doubts will harass you.


He may sometimes take sixteen days to come on account of the inner obstructions created by your own tamasic karmas that may perhaps be working, but even tamasic karmas can be destroyed by the power of God. He can destroy even karmas. He can dissolve the parliament of the cosmos if He does not want any government. He doesn't always have to stick to a parliamentary ordinance. Though He does that mostly, He can also dissolve it in one second. If your love of God is so intense, He can directly catch hold of you and protect you, but not through parliamentary or legal operations. If this faith, which is bhakti, knowledge and devotion combined, is predominant in you, there is a powerful sattva action. Immediate action will take place.


But our attachment to this body and our consideration of an external relationship with human affairs, our mortal entanglements, are so intense that often this kind of faith cannot arise in us. Only when we are sinking in the sea, sometimes this faith arises. “I have lost everything. I am not able to stand. Even the ground is shaking.” When everything is gone and nothing will come, if that threat of even a moment's survival takes possession of you, you will feel God, the real God.


Otherwise, in ordinary circumstances, this faith is shaken by the fact that you seem to be involved in certain realities of life. The realities of life should desert you completely. Nobody should want you. You are an unwanted person in the world, crucified. At that time, God will come. “Oh, you want to crucify me? I am not wanted in this world.” All your love for things vanishes in one second. All your consideration for that which is externally oriented goes. Neither your family wants you, nor the world wants you. Such conditions are not uncommon in the history of humanity. Read human history. Who wants you, finally? Your adjustment with the whims and fancies of other people somehow or other makes you feel that you are wanted by others. Do not make that adjustment, and see what happens to you. You will be thrown into the ocean in one second. This is the world. Humankind is made in this way; everything is made in this way.


But why do you invite such conditions that you should be crucified by humanity? Doctors need not fall sick in order to understand the sickness of a patient. Their wisdom will tell them what kind of predicament it is. So you need not be turned out of this world by force. Honourably you can go from this world by understanding what the world is made of. “It is good to quit while the quitting is good,” as they say. Why should you be thrown out?

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Next

The above two slogas: Continued

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