Theos-Talk Archives (November 2012 Message tt00126)

 T Subba Row -3 
The
following are some salient points in these talks:(on Bhagavad-gita)


Bhagavad-Gita is composed by Vyasa and put at the
appropriate place within Mahabharata.

Nara â is the name given to Arjuna; He is looked upon by Vyasa as man, or
rather the real monad in man; Krishna as the Logos, or the spirit that comes to
save man. Though historically, it is a war between two families,
philosophically it is a great battle, in which the human spirit has to fight
against the lower passions in the physical body. (Dweller on the threshold).

It can be looked as a discourse addressed by a Guru to a
chela who has fully determined upon the renunciation of all worldly passions
and aspirations, but yet feels a certain despondency, caused by the apparent
blankness of his existence.

The book has 18 chapters, the figure having a mysterious
nature.

Krishna teaches that the real importance lies not in physical
but in mental isolation.

Krishna teaches as a Guru, as Solar Logos and as Paramatmaââwhat
the human monad gets taught by Logos in the course if Initiation. He reconciles
the Sankhya philosophy, Raj yoga, and even Hatha yoga, by first pointing out
that philosophy, if properly understood, leads to the same merging of the human
monad in the Logos.--- When one finds
that what he calls âIâ is a sort of fiction, created by his own ignorance, a
great part of the difficulty has ceased to exist. He further proceeds to
demonstrate the existence of a higher individuality, of which Arjuna has no previous knowledge. Then he
points out that this individuality is connected with the Logos. He further
expounds the nature of Logos and shows that it is Parabrahm.--- Then gives
further teaching in order to make him firm on the purpose; and explains to him
how through the inherent qualities of Prakriti and Purusha all the entities
have been brought into existence.â

âI have been describing him as man, but even Parabrahm
manifests itself as a Logos, but only one particular form of it. The number 18
is to represent this particular form. Krishna is the seventh principle in man,
and his gift of his sister in marriage to Arjuna typifies the union between the
sixth and the fifth. It is worthy to note that Arjuna did not want Krishna to
fight for him, but only to act as his charioteer and to be his friend and
counselor. From this it will be perceived that the human monad must fight its
own battle, assisted when once he begins to tread the true path by his own
Logos.â

 *****

He had settled views so far as guiding men and women of the
world towards spirituality. The following gives a specimen of such:

âAny system of
practical instruction for spiritual guidance will have to be judged, first with
reference to the nature and condition of man and the capabilities that are
locked in him; secondly, with reference to the cosmos and the forces to which
man is subject and the circumstances under which he has to progress..--- These
instructions can only be understood by examining the nature of the cosmos, the
nature of man, and the goal towards which all evolutionary progress is
tending.â 

He recommends a slow and steady path
than the steep and thorny path. 

His Philosophic Ideas receive more attention in the West.
Though dis-connected and disassociated with the theosophical association in
later years, he is well remembered by the Theosophical World.**********************************************************************************************************************


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Literature is for Portrayal of Philosophic Ideas.







Dr N C Ramanujachary(Srivirinchi)

Besant Gardens, The Theosophical Society, Adyar, Chennai 600 020 

Phone: 044/24913584, Mobile: 9444963584


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