138. Overcoming Delusions


The seventh chapter of the Bhagavad Gita is called ‘Jnana-Vignana-Yoga’ which can be interpreted as the understanding of manifested (vyakta) and unmanifested (avyakta). Krishna gives two assurances in this chapter. Firstly, once ‘this’ is known, nothing is left to be known (7.2) and secondly, if ‘this’ is understood even at the time of death still they attain Me (7.29).

Manifested (perishable) is eightfold (7.4) and unmanifested (eternal) is the life element which is beyond senses but supports the manifested like a string in an ornament of pearls (7.7). Manifested is under the influence of delusions caused by the three gunas (7.25); and by polarities of longing and aversion (7.27) which can be crossed by seeking refuge in Him.  

Science concludes that this entire universe (manifested) was formed from a single point and all we see around us is connected to that point which once held near infinite capacity. A similar analogy will hold for unmanifested as well where we are all connected to a single point (Paramatma) of infinite capacity through an invisible cable. Delusions are like resistance which prevents us from getting fully connected to this source. Shraddha (7.21) is like conductivity which helps us connect ourselves to this powerful source that will help fulfil desires (7.22) as in the case of the four types of devotees (7.16). When one’s shraddha is at a hundred percent, it’s like superconductivity which Krishna says, ‘I consider them as My own self’ (7.18).

The Gita is experiential, and the best way to connect with this chapter is by reflecting on past life situations where we were under the grip of delusion. Once we understand delusions, we become sakshi (witness) when we encounter delusions in the present moment without getting affected. This is the eternal state of ultimate freedom (moksha).


Comments

Post a Comment

Popular posts from this blog

261. Shed the Ahankaar

Image
  K rishna says, “Abandon all dharmas and take refuge in Me alone. I will liberate you from all sins, grieve not” (18.66). While verse 2.14 can be taken as the beginning of the Bhagavad Gita where Krishna advises us to ignore the transient pleasure-pain polarities which are caused when senses meet sense-objects, the verse 18.66 can be considered as the end of the Gita. Krishna uses the word ‘ dharma’ , and he is certainly not referring to religion, faith, or righteousness, as each of these carries different meanings for different people. Bhagavad Gita is not a book of religion but of natural principles that govern our lives. On the other hand, a lot of clarity comes if we take the paradigm or subjective reality as the meaning of dharma . Paradigm is the combination of our opinions, imaginations and understandings about the things around us or the way things are from our point of view. It is like the partial understanding formed about an elephant by a blind person by touching only ...
Read more

258. Sins and Suffering

Image
  O ne of the common fears of humanity is about committing sins ( paap ). Every culture has evolved around the concept of sin, and the common belief is that all our suffering is due to sins committed in this life or previous ones. Religions thrive on our guilt of committing sins. Even Arjuna’s despondency is because of his belief that he will incur sin by slaying his elders, teachers and relatives. That’s why Krishna elaborates on this issue on various occasions in the Bhagavad Gita. Firstly, Paramatma takes no account of anyone’s virtue or sin. It is the problem of human beings who are deluded as their knowledge is covered by moha (delusion or ignorance) (5.15). Secondly, one hoping for nothing, with a controlled mind and body, doing mere bodily actions, incurs no sin (4.21). Even if we are the most sinful of sinners, we shall safely cross the sea of sin by the raft of wisdom (4.36). The wisdom is realising ‘That’ by which we will see all beings in the self (4.35). Thirdly, for ...
Read more

259. Tapasya with Devotion

Image
  K rishna says, “This (the Gita) is never to be spoken by you to those who are not austere ( a-tapaskaya ) or to those who are not devoted ( a-bhaktaya ). It should also not be spoken to those who are averse to listening and especially not to those who cavil at Me” (18.67). The spiritual journey toward unconditional love and eternal joy is both adventurous and, at times, lonely. In this path we are expected to shed all the beliefs we gathered in our lives. We are also expected to shed the sense of attachment to our physical possessions, feelings and relationships. That’s why very few reach the destination (7.3). Hence, one should pursue it like tapasya with devotion. On the contrary, when it is pursued out of curiosity, it leads to the illusion of knowledge which increases ahankaar . Coming as ‘the existence’, Krishna mentioned about not caviling at Him. It is the path of accepting and embracing all the diverse and seemingly contradictory aspects of existence without any cavil, w...
Read more