Skip to main content

8: Creation and Life After Death : 6.




The Teachings of the Bhagavadgita  :



There is an indubitable existence of ourselves; there is the individual existence of ours:


I am there, you are there, there and we are many people here in this world.


There is this world outside.
There is a Creator of this world.
There is a relationship between this Creator and this world.
There is a relationship between you and the world.
There is a relationship between you and the Creator.


And, number 7, number 8. Many other involved questions arise concerning the mutual relations of these categories mentioned: the Supreme Creator, the universe created, the individual, including human society, and the mutual relationship among them.
This is the commencement of the eighth chapter, which concludes with a short enunciation, a narration of the life beyond this world, studies which are comprehended in what is called eschatology – life after death. The world is involved in a cosmical relationship, as you and I are. These terms are differently explained by different interpreters and students of the Bhagavadgita. There is no uniformity among the understanders of these terms. Brahma, karma, adhiyajna, adhibhuta, adhidaiva, adhyatma are intriguing terms into which we can read any meaning from our philosophical, predilection point of view. And if we read different commentators, they will tell different things to us – all of which may be right in their own way, and yet there are more things to be said about them than perhaps are available in existing commentaries. There is an interrelationship of everything. The world is a structure of interrelated constituents. Everything is connected to everything else. In this sense we may say that everything is everywhere.


A very homely and easily intelligible analogy that I may place before you to understand this interconnectedness is the organism of our own personality, the sarira, which is the illustration given by such theologists and philosophers like Sri Ramanuja. God is sariri, and the whole creation is sarira. The relationship between the universe and God is sarira-sariri-sambandha. What is the relationship between the body and the soul? There is some sort of a very clear, intelligible relationship between the body and the soul, though we may not identify one with the other. The body is not the soul, but we cannot keep the body here and the soul there; they are so much related that even the word 'relation' is a poor word to describe what sort of association is there between the soul and the body. They are one, as it were, yet they are not one. A kind of non-separate existence is enjoyed by the soul and the body, notwithstanding the fact that we cannot say that the one is the other. This is, perhaps, the viewpoint of Ramanuja – the theologians who hold that the universe is organically related to the Supreme Being, call Him Vishnu, Narayana, Brahma, Vishnu, Siva or the Supreme Being, or any name we would like. I do not wish to stretch this point too much to the breaking apotheosis of it, and for all practical purposes it will be enough for us to know that there is a non-separate relation of the whole of creation with God, which includes our relationship also. The words adhidaiva, adhyatma and adhibhuta are interpreted, as I mentioned, in many ways. In a subtle way, the Bhagavadgita itself gives the definition of these principles.


Aksharam   brahma   paramam  (Gita 8.3) –

the Imperishable Eternal is the Supreme Brahman, the Absolute, Creator Supreme, the Infinite Eternal. This is Brahman, in Sanskrit language. Brahman is the total, all-comprehensive Absolute-Being, aksharam, and it is imperishable – svabhavo'dhyaatmanuchyate. Here, interpreters differ from one another in what they mean by the terms 'svabhava' and 'adhyatma'. Adhyatma is the pryatyak chetana or the internal consciousness, the subjective awareness we may say, literally understood. Svabhava is natural disposition. The natural disposition of a being is the adhyatma or the subjectivity of that being. I am giving you a non-committal definition without going into the details of it because you can read any meaning into them according to your theological standpoints, or rather, philosophical predispositions. Or more properly, to make it more clear to you as novitiates in this study, we may say that adhyatma is the individualised consciousness – consciousness locked up in the individuality of the person, which is the determinant of our svabhava, and which decides our svadharma also. Our duty as svadharma will be decided by our svabhava, or our essential nature as adhyatma, the individual principle in a particular location in the scheme or stage of evolution, a point to be underlined.


To be continued  ..



Popular posts from this blog

All About Bharatiya Sanatana Dharmam otherwise known as Hinduism : 2.1.1.g) -2.

CHAPTER 2. HINDU SCRIPTURES : 1.

The Scriptures :

1. The Srutis : g)-2

g ).The Vedangas-2.


Vyakarana is Sanskrit grammar. Panini’s books are most famous. Without knowledge of Vyakarana, you cannot understand the Vedas.

Chhandas is metre dealing with prosody.

Nirukta is philology or etymology.

Jyotisha is astronomy and astrology. It deals with the movements of the heavenly bodies, planets, etc., and their influence in human affairs.

Kalpa is the method of ritual.

The Srauta Sutras which explain the ritual of sacrifices belong to Kalpa.

The sulba Sutras, which treat of the measurements which are necessary for laying out the sacrificial areas, also belong to Kalpa.

The Grihya Sutras which concern domestic life, and the Dharma Sutras which deal with ethics, customs and laws, also belong to Kalpa.

Swami Sivananda
 To be continued  ....


All About Bharatiya Sanatana Dharmam otherwise known as Hinduism : Ch-4.5.

08/03/2017.

CHAPTER - 4. HINDU ETHICS-5.

5. Ethical Codes In Hinduism :

5.1
Hindu ethics is superb. Hinduism lays great emphasis on ethical discipline.

Yama (self-restraint) and Niyama (religious observances or canons) are the foundations of Yoga and Vedanta.


5.2
Undeveloped persons cannot think for themselves.

Hence rules of conduct have been laid down by great sages or seers like Manu and Sage Yajnavalkya.


5.3
Lord Krishna says in the Gita: “Let the scriptures be thy authority in determining what ought to be done or what ought not to be done.

Knowing what hath been declared by the ordinances of the scriptures, thou oughtest to work in this world” (Ch. XVI-24).

The Smritis written by Yajnavalkya, Manu and other sages distinctly prescribe the rules of conduct.

As you have not got the power nor the time to think of the moral principles and rules given in the scriptures, you can get them from the sages and saints and follow them to the very letter.

Swami Sivananda
To be continued ..


All About Bharatiya Sanatana Dharmam otherwise known as Hinduism : Ch-3.15-4.3.

MEMBERS VERY IMPORTANT TATTVAM, READ CAREFULLY AND REMEMBER TILL YOUR LIFE ENDS."

CHAPTER- 3 :  HINDU DHARMA- 15.4.3.
15. The Law of Spiritual Economics-4.2.

4. Use and Abuse of the Caste System -3.

At the present moment, the Varnasrama system exists in name only.

It has to be rebuilt properly.

Brahmanas, Kshatriyas, Vaisyas and Sudras, who have fallen from their ideals and who are not doing their respective duties, must do their respective duties properly.

They must be educated on right lines.

They must raise themselves to their original lofty level.

The sectarian spirit must die.

They should develop a new understanding heart of love and devotion, with a spirit of co-operation, sacrifice and service.

Next : 5. The Four Asramas

Swami Sivananda
      To be continued...