This volume deals with the concepts elaborated in chapters 13 to 17 of Bhagavadgeeta.
This volume (Vol. 5) deals with the concepts elaborated in chapters 13 to 17 of Bhagavadgeeta. The salient aspect in Poojya Swamiji’s interpretation of all the concepts presented in Bhagavadgeeta has been to highlight their universal relevance in bringing about a unique expansion, elevation, and enrichment to our mind and vision.
This volume reveals many deeper aspects of spiritual saadhanaa, based on threadbare analysis of human personality. While discussing the models and enunciations put forward by Krishna, Poojya Swamiji has from various angles emphasized the supremacy of our intelligence when it is freed from the clutch of delusion. He has shown how the subtle impersonal analysis of our personality as well as the world makes our spiritual pursuit effective and fulfilling.
Extracts from the Book:
Thus, for one who pursues spiritual wisdom, it will verily mean a wholesome change in his thoughts, outlooks and emotions displayed by the mind. Equally so, it would mean a fundamental change in the evaluation and perception of his intelligence. In other words, spiritual pursuit will result in incorporation of a variety of virtues or excellences, each of which will adorn the seeker’s mind and intelligence and will be reflected in his behaviour and character.
This inner adornment is vibrant and functional, not an inactive stationary enrichment. Spiritual qualities, in other words, always enrich the mind and intelligence, to express in thoughts, feelings and emotions on the one hand and visions and perceptions on the other. Herein lies the distinction of spiritual wisdom.
To be spiritual is not to look for one’s delight and fulfillment in the objects of the world. The mind that generates delight through any object of the world can also provide delight without such objects. Delight in reality belongs to the mind alone. It is verily the mind’s own gift. It may be occasioned by an external medium or spontaneously generated internally.
People in general, due to ignorance, seek to satiate their senses by courting sensory objects. This habit prevails till one grows to be a saadhaka. When the spirit of saadhanaa takes over the mind, the focus shifts from the objects to the Inner Spirit. Krishna is quite emphatic on this, although he is speaking to a warrior in the battlefield.
Immortality does not mean that the seeker will continue to live in his body indefinitely. As the mortal body overpowers one with the sense of transience and mortality, the inner spiritual realization will crown him with Immortality. Birth, growth, decline and death apply only to the body. The Soul manifesting in the body, animating it, is birth-free, growth-free, decline-free and death-free. The realization of this freedom is the core of immortality. Sanaatana dharma is so called because it is a dharma (pursuit) that makes its practitioner sanaatana (immortal).
In meditation, mind alone is at work and that too to get absorbed in the Self. That is why many people woo meditation as an intense austerity. It has become a very strong tradition and culture in this land. How many ascetics are there given to various styles and standards of meditation! The culture is so strong and appealing that even the illiterate, poor and simple take to it zealously. It is very surprising how such a deep-rooted affinity has come to be in vogue in the society!
A mind given to constant meditation should sooner or later drop all its functions, modifications. Once this happens, the mind’s own substance will inevitably shine forth with its own brilliance. It is that grand fruition when the Subject begins to shine, to the exclusion of all object linkage. On this account, meditation itself, says Krishna, becomes a full-fledged saadhanaa.