Dear All,
Today's post
summarizes all the dilemma we undergo in our spiritual journey and how
it can be related to the subject and content of first chapter.
It may be a
little long post, but it is important to take in all the doubts in one go in
this post.
DILEMMA OF
SUBJECT-OBJECT
1) Pandavas
facing the Kauravas is like a spiritual seeker facing the whole world. The
objective sentiments are represented by the Kauravas, and the subjective
sentiments are represented by the Pandavas.
It is
difficult for the subject to face the object entirely on the assumption that it
is an alien element that is outside, because the world is not an alien element.
That is, only
when we are able to discriminate between, we the subject and the world as an
object, we will be able to fight / leave / transcend the object.
We can speak
of this subject - object but in reality, we are confused as we identify
ourselves as both subject and object, similarly, we confuse the world also sometimes
as subject and sometimes as object.
(Those who
have been listening to the sadan talks in Muscat can related to the Krishna's
example explained in the talk where,
Devotee =
Subject
World =
Object
Initially,
Krishna / God is also an object and we understood that first the world as
object has to be transcended and only Krishna as object is perceived with
single pointed devotion, then Krishna is brought nearer, then Krishna merges
into us.
At this state of merger, all objects cease to exist and only we the subject, i.e. we the SELF, exist)
DILEMMA / FEAR
OF FIGHTING OUR INTERNAL NATURE
2) Like
the Arjuna feared war, spiritual seekers who are honest in their pursuit will
begin to feel a sense of internal fear and tremor after years of spiritual
practice, due to various questions that will arise which did not arise earlier
because they had a wrong notion that the things they have to fight against are
totally outside.
The experience
in spiritual meditation, living with Gurus, doing austerities in ashrams, etc.,
will slowly bring out the facts of the inner components of nature and we
stand exposed to our own internal shortcomings and a fright of an unknown
nature will take possession of us.
Many seekers leave spiritual path at this juncture, when they (their inner defects) stand exposed. They do not want to recognize their defects, hence, the easier way is to leave spiritual path and then "eat, drink and make merry, for, tomorrow, you may die" stand is taken!!!
DILEMMA OF IGNORING THE WELFARE OF KITH
AND KIN
3) A
spiritual seeker develops various doubts of the following types.
Am I deserting the world in my enthusiasm for God?”
Have I not a duty towards people who are suffering?
Am I to fly and reach to God individually, allowing my own brethren, kinsmen and humanity to wallow in the mire of ignorance? Is it not my duty to be of some assistance to these sufferers?”
This is an
extension of the logic of Arjuna’s feeling that the world is too much of a
reality to be bypassed so easily with the feeling that it can be attacked,
subjugated and destroyed, because of the fact that it has a relation of kinship
with oneself.
“They
are me and, therefore, I have a duty towards them; and my duty
is not to oppose them, but to feel for them.” This is one question.
DILEMMA ABOUT
GIVING UP THE (MY) WORLD
4) Arjuna
was an epic representation of the internal chaos that one may have to face in
the beginning of spiritual life.
A spiritual
seeker may feel,
There is a
great confusion,
I have lost
everything,
I have lost my
father and mother,
I have no
friends here, and nobody talks to me,
I am
sick,
I have
achieved nothing,
I have no
guidance, no teachings. I will go crazy.”
Whether to
renounce the world or not renounce the world—who told us what is to be
done?
Has anybody told us that it is necessary to renounce the world? Is there a rational ground for our feeling that the world has to be renounced? Is it because we want God?
No scriptures
will come to our rescue till the time we are filled with ignorance.
Our own conscience can only come to our rescue and convey to us that the renunciation is only internal, we may not be required to leave everyone externally.
DILEMMA / FEAR
OF INCAPACITY
5) Arjuna’s
difficulty is a spiritual difficulty; it is a spiritual crisis in which he
found himself.
In an epic manner, Vyasa describes this chaos of the spiritual seeker who was otherwise very adventurous and who went forward to face the battle of life, but who immediately became diffident and threw down his weapons.
“No japa, no meditation, no book-reading helps. I am unable to do anything,” Arjuna said.
GURU/GOD ONLY
CAN RESCUE
In this
condition, our only resort is the Guru. Had his self-confidence continued and
had he stuck to the wrong arguments that he put forth in the First Chapter,
nothing would have come out of it.
However, some satvic karma rose up, and he felt that it was necessary for him to know what was to be done.
Arjuna asked
Sri Krishna, “In this chaotic condition of my mind, what is my duty? I
surrender myself to you, great Master. Please tell me.”
The answer of
Bhagavan Sri Krishna is, “You understand nothing. You
draw conclusions without proper understanding of the structure of life and your
relationship to people or things in general. This is a very sorry state. How
can you draw conclusions without proper premises? If you draw a conclusion
based on a wrong premise, the conclusion is also wrong.
Therefore, all
that you have been told up to this time is without any foundation because you
do not know either yourself or the world.”
(Relevant Extract
for all spiritual seekers from commentary on Bhagwad Gita by Swami
Krishnananda)
Love
