(From the discourses of Pujya Sri Swamiji)

Compiled by Swami Datta Pada Renu

"Know Me, O! Arjuna, as the eternal seed of all beings. I am the intellect of the intelligent and splendour of the splendid" (10-VII)

Innumerable types of ornaments can be made out of gold. And as the gold is the cause and the ornaments its effects, it can be said that the gold is the seed of those ornaments. As gold is the source of those ornaments, it is clear that the gold and the ornaments are not different from each other. In the same way, the Lord is the eternal seed or the source of all beings. He manifests Himself in this universe in different forms. Therefore, in essence, every being is not different from God. Every being is God.

Intelligence and splendour are the forms of the Lord. That means, the Lord stays in the intelligent in the form of intelligence and in the splendid in the form of splendour. As the air that enters in our lungs belongs to the atmosphere and does not belong to us, so also, the intelligence or strength that we possess belongs to the Lord. In short, all powers that we have are the manifestations of the Lord.

"I am the strength of the strong and devoid of desire and passion. I am, O! Arjuna, desire in beings not contrary to righteousness." (11-VII)

The desire which is against Dharma (righteousness) destroys one's personality, whereas, the desire which is in accordance with Dharma leads one to liberation. People generally act with a selfish desire or motive according to the bidding of their wayward mind and senses. Such desires lead them to unchastity and immorality and so they are against the sacred law of Dharma. One should give up the path forbidden by the Law of Dharma and follow the righteous path of performing one's duties enjoined by scriptures. Thus, not only ascetics but also people doing worldly duties can attain the four objects of life, such as Dharma (righteousness), Artha (economic welfare), Kama (fulfillment of legitimate desires) and Moksha (liberation).

Passion or undue attachment to a particular object is a misdirected feeling. As it leads to immoral acts, it is not included as expression of divine power. Immoral acts lead to sufferings and miseries. Even the so-called good actions of the worldly-minded people cause bondage to them, as they want to enjoy the results of their actions. Such actions done with selfish motive cannot give them liberation or Mukti. As such, these types of actions also cannot be the expressions of the Divine. But the desire and strength by which a man preserves his body as a living being and strives for God realisation belong to the Lord. Such a man may desire to eat and drink. But it is only for the preservation of his body and so it is not contrary to righteousness or opposed to scriptural injunctions.

"And those things that are made of (the quality) of Satva, and those things that are made of (the quality) of Rajas and Tamas, know them to have proceeded from Me alone. However, I am not in them; they are in Me". (12-VII)

The Primordial Nature (Moola Prakriti) has three qualities (Gunas). The first is Sattva, the second is Rajas and the third is Tamas. Sattva is the state of mind which is full of peace and rest. Such a state of mind is unselfish and kind towards others. It has love for all creatures and love and devotion to God. In short, everything that is good and promotes live, strength and knowledge is Sattva. Such a state of mind leads to the realisation of God.

Rajas is the state of mind which is full of egoism, pride, ambition and selfishness. And Tamas is that state which is characterized by dullness, inactivity, unhappiness and ignorance.

These three qualities or Gunas are the constituents of the Prakriti (the Primordial Nature). The whole world of multiplicity is evolved by the permutation and combination of these three Gunas. This Prakriti, as constituted by these three Gunas, resides in the Lord or forms part of the Lord. Therefore, the Lord says that whatever manifestations there are of Sattva, Rajas and Tamas, all have come from Him alone. But He further says, "However, I am not in them; they are in me". The idea is, although these three Gunas are in Him, they do not affect Him as they affect the individual souls (Jeevas). In other words, the individual souls are under the control of these three Gunas. But the Lord is not under their control. In fact, they are under the control of the Lord.

Corrigendum

In the August issue, the first word of the third line of the fourth paragraph on the 13th page should have been selflessness. The word selfishness has been typed there inadvertently. The typing error is regretted. (Ed.)