Krishna continues,
"The same five forces initiate karma, action- at the level of the body, speech, mind.
The energy flows, with an enormous force, like a river coming down from a high mountain. It runs into the streams and rivulets and small canals as it empowers the five centers, gross and subtle, the body, the mind, the senses close to the mind, under conscious control, and the internal organs not consciously controlled. It flows and becomes a light, subtle but energizing. Do not forget that the origin of it lies beyond the human understanding.
The karma begins when the soul is impelled by subtle forces of nature, like the coming of spring and the blossoms on trees, like the gathering of clouds and the pouring of rain. Then the mind wakes , looks around, at itself, at the world around and if it is dark, thinks and resolves to light a lamp. That resolve, born in the mind is as good as the spoken word, although it is spoken and heard only by the mind. The speech as a resolve born in the mind is called 'Sankalpa'. It inspires action.
Arjun, I spoke to you about the five instruments and the five causes behind action. Is the Atman involved in all these five instruments and the five causes? Atman is like the sun who throws light on the object and makes it visible to the eye, but the sun is neither the eye nor the object. Atman does not become the karma; it manifests the karma. Like a mirror it reflects the karma, both good and bad and shows it to the mind.
Knowledge, object of knowledge and the one who knows (Jnyana, Jneya, Jnyata), are the three driving forces behind Karma. Performance (karana), action, and the agent of action (karta) form the accessories for Karma as a whole.
In the performance of action all the five regions of the personality participate unanimously. They all define the nature of the purpose, motive and intention behind the action.
Now let us think of this trinity of Knowledge, Karma and the Agent (of Karma) The three Gunas :Sattva (purity of soul), Rajas (dynamism), and Tamas (ignorance,evil), have a role to play here also. The extent to which their presence is felt in any of this trinity will determine the character of the knowledge possessed by the person, his karma,and he as the agent of action.
Out of the three Gunas, the predominance of Rajas and the predominance of Tamas both lead a man astray. Only Sattva is the property that leads to the right knowledge, the right action and the right balance. Ultimately these lead a man to enlightenment and liberation. So trust only the voice of Sattva in yourself when you act and judge the other person by the extent to which his capacity of understanding is influenced by Sattva, Rajas or Tamas. Judge his actions and his personality also by the same criterion, against the same touchstone. Sattva will make him balanced and truthful. Too much of Rajas will influence his understanding in a way that will lean towards prejudice and quick reactions. Too much of Tamas will make him evil-minded.
"The same five forces initiate karma, action- at the level of the body, speech, mind.
The energy flows, with an enormous force, like a river coming down from a high mountain. It runs into the streams and rivulets and small canals as it empowers the five centers, gross and subtle, the body, the mind, the senses close to the mind, under conscious control, and the internal organs not consciously controlled. It flows and becomes a light, subtle but energizing. Do not forget that the origin of it lies beyond the human understanding.
The karma begins when the soul is impelled by subtle forces of nature, like the coming of spring and the blossoms on trees, like the gathering of clouds and the pouring of rain. Then the mind wakes , looks around, at itself, at the world around and if it is dark, thinks and resolves to light a lamp. That resolve, born in the mind is as good as the spoken word, although it is spoken and heard only by the mind. The speech as a resolve born in the mind is called 'Sankalpa'. It inspires action.
Arjun, I spoke to you about the five instruments and the five causes behind action. Is the Atman involved in all these five instruments and the five causes? Atman is like the sun who throws light on the object and makes it visible to the eye, but the sun is neither the eye nor the object. Atman does not become the karma; it manifests the karma. Like a mirror it reflects the karma, both good and bad and shows it to the mind.
Knowledge, object of knowledge and the one who knows (Jnyana, Jneya, Jnyata), are the three driving forces behind Karma. Performance (karana), action, and the agent of action (karta) form the accessories for Karma as a whole.
In the performance of action all the five regions of the personality participate unanimously. They all define the nature of the purpose, motive and intention behind the action.
Now let us think of this trinity of Knowledge, Karma and the Agent (of Karma) The three Gunas :Sattva (purity of soul), Rajas (dynamism), and Tamas (ignorance,evil), have a role to play here also. The extent to which their presence is felt in any of this trinity will determine the character of the knowledge possessed by the person, his karma,and he as the agent of action.
Out of the three Gunas, the predominance of Rajas and the predominance of Tamas both lead a man astray. Only Sattva is the property that leads to the right knowledge, the right action and the right balance. Ultimately these lead a man to enlightenment and liberation. So trust only the voice of Sattva in yourself when you act and judge the other person by the extent to which his capacity of understanding is influenced by Sattva, Rajas or Tamas. Judge his actions and his personality also by the same criterion, against the same touchstone. Sattva will make him balanced and truthful. Too much of Rajas will influence his understanding in a way that will lean towards prejudice and quick reactions. Too much of Tamas will make him evil-minded.
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