The Bhagavadgita's Message of Knowledge and Action: 7. Swami Krishnananda.

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Thursday 31, October 2024, 07:00.
Article
Scriptures
The Bhagavadgita's Message of Knowledge and Action: 7. 
Swami Krishnananda
(Spoken on Gita Jayanti in 1974)

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What is meant by saying we must be in harmony with the atmosphere and environment of our action, with all conceivable factors, in order that our action may be successful? Can we conceive all the factors? No. We are not sufficiently educated. Therefore, we fail in our action. We cannot exercise our mind to such an extent that we can understand the operation of all the factors involved in an action and, therefore, many of our actions go abortive, producing no result whatsoever. Not merely that, sometimes the result of the action that we performed comes back upon us like a boomerang and we cry, “Oh, what has happened to me? Is this the result of my good deeds?” Well, we must have done a very good deed from our own limited point of view, but we have forgotten to put on the ultimate switch. The powerhouse is working, the wire is there, the bulb is fitted, but we have forgotten to put on the switch, so how will there be illumination?

The ultimate switch is the will of God, and the function of God's will may be hampered by the obtrusive factor of our egoism. This is what we call Satan in religious language, Mara in Buddhist terminology, or Maya in Hindu parlance – self-affirmation. In biblical parlance we are told that Satan fell from the Garden of Eden. How did he fall? By the affirmation of his ego. “I am equal to God, if not greater than God.” He immediately fell into the nether regions. The greatest devil conceivable is the ego. The Yoga Vasishtha says that ahamkara is the self-affirmation of the individual, contradistinguishing it from the universal will of God. But why should we forget the simple truth that anything that is universal should be inclusive of all that is particular? How comes the need for the affirmation of the individual factor called egoism when the universal is operating? Do we want the ego to operate independently of the universal? Wonderful is this knowledge.

What do we mean by universal? That which is inclusive of all the particulars and individual factors is the universal. When that is operating, why should the individual assert itself separately? That very fact of the operation of the individual independently is a denial of the operation of the universal. This is the mistake that we commit in the performance of any of our actions.

So, the gospel of the Bhagavadgita clinches the matter by telling us in its clear-cut language that ignorance of the law is no excuse. “Oh, I did not know it. I am sorry.” We should not say that. If we are sorry, well, we have to bear the fruit of it. We touch the live wire and say, “I am sorry; I didn't know it is a live wire.” Well, all right, if we didn't know it is a live wire, now we know it.

To reiterate the gospel of the Bhagavadgita, knowledge, sankhya, should precede yoga, action. The reaction of good and bad does not impinge upon the individual when there is rootedness of the individual in buddhi yoga, or the yoga of understanding. But we do not want to understand because an understanding in the correct or proper manner goes against the pleasures of the ego and the senses. We are more slaves of the senses and the ego than devotees of God. Though we are chanting through the lips, “O Lord, Thy kingdom come,” how will it come? Nothing will come. Only our sorrow will come. Why? Because what we have sown, that alone can we reap. We sow the seed of thistles and expect a beautiful mango to come out of the plant. Nothing will come. 

Sreyas ca preyas ca manushyam etas tau samparitya vivinakti dhirah (Katha 1.2.2) says the Katha Upanishad. 

Sreyas and preyas are two different things altogether. The pleasures of the senses and the satisfactions of the ego are not always in consonance with the delight of divinity or the bliss of God.

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Continued

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