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Swami Venkatesananda daily bhagavadgita readings 8,9 April

Venkatesananda Daily Readings

Bhagavad Gita

iv:23 - gatasangasya muktasya jnaanaavasthitachetasah yajnaayaa charatah karma samagram pravileeyate
iv:24 - brahmaa rpanam brahma havir brahmaagnau brahmanaa hutam brahmaiva tena gantavyam brahmakarmasamaadhinaa
iv:23 - to one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who works for the sake of sacrifice, the whole action is dissolved.
iv:24 - brahman is the oblation; brahman is the melted butter; by brahman is the oblation poured into the fire of brahman; brahman verily shall be reached by him who always sees brahman in action.
the sage who is established in wisdom regards his whole life itself as a sacrifice.
yajna - sacrifice - is vishnu - god.
god sacrificed his unity, as it were, in the fire of diversity.
he creates infinite beings.
he imposes on himself the duty of preserving and redeeming them.

nothing can be 'outside' the infinite god.
nothing can be apart from his being.
this creation, too, is within him.
all the activity that is experienced takes place within him.
the only suitable analogy is the dream in which the dreamer creates space, time and material diversity within himself, and views the phenomenon as if he were apart from the other dream-objects.
the dream-objects derive their power, intelligence, and individuality from the dreamer himself.
hence, the world is often spoken of as god's dream.

this knowledge should be sustained even in our waking state of consciousness.
god is in all.
god is the all.
god is the all-in-all.

the symbol of the indian ritual of yajna or havan can be extended to include all actions.
the performer of the action, the instruments used, the act itself, and the one to whom it is directed - all are god only.

god or the reality is not a static existence.
god is a process, beginningless, and endless.
thus, there is nothing unsacred in the universe.
to live in this spirit is brahma-karma-samadhi - the egoless participation in the will of god.
this is described in verse 21 - doing mere bodily action, without the least trace of egoistism.
egoism creates isolation from the totality.
the wise man sees that the bodily functions are already and always will be independent of the ego!
the dream-objects derive their power, intelligence, and individuality from the dreamer himself.
egoism creates isolation from the totality.

Bhagavad Gita - Song of God

9 April

iv:25 - daivam evaa pare yajnam yoginah paryupaasate brahmaagnaav apare yajnam yajnenai vo pajuhwati
iv:25 - some yogis perform sacrifice to the gods, while others offer the self as sacrifice in the fire of brahman alone.
the highest wisdom is not attained overnight.
man's consciousness is shadowed by ignorance and superstition, pride and prejudice, false notions and ideologies.
it is not given to all to uproot this mighty tree of ignorance with a single axe-stroke of supreme wisdom.
the path of the majority lies through the gradual evolution and sublimation.
this sounds easy; it is not.
one has to be eternally vigilant if one is not to slide back, or to run round in circles.
eternal vigilance is not different from instant enlightenment.

there are some yogi who 'sacrifice' to the gods.
they engage themselves in ritualistic worship.
when the ritual is performed with right understanding - that the whole universe is god's self-sacrifice, it transforms one's whole life into divine life.
the yogi's vision expands to include his parents, teachers, and guests, in his concept of god.
the ritual widens into charity.
the heart is gradually purified.
eventually, the heart lets the light of god shine, unobstructed by the distortion of the ego.

there are others who do not worship the gods, but perform religious rites, for their own sake.
though these rites promise heaven to the performer, he is encouraged to cut out this desire, in order that his action may lead him to the supreme.
hence even the oblations are followed by the formula 'na mama' - 'not mine' or 'not for me'.
when these sacrifices purify one's heart, the light of god reveals itself.

eventually, this yogi offers sacrifice itself as an oblation into the fire of brahman, the absolute.
all activities which were superimposed on brahman, in ignorance, are offered in the knowledge of the transcendental reality.
the transcendental reality is the eternal witness of the dynamism of its nature.

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