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canst rise above all this and not be affected by
thine own deeds, like a flame which burns quietly
in a place protected from the wind, undisturbed by
anything external: if thy soul, as little disturbed by
its own deeds, lives quietly beside them, then does
it become wise; then does it free itself from its
deeds, and does not inquire what success attends
them. For the result of our deeds only concerns
the narrow limitations of our soul; but if we
perform them because humanity or the course of
the world require them from us, then we perform
these deeds regardless as to whether they lead to
dreadful or to glorious results for ourselves. This
lifting oneself above one's deeds, this standing
upright no matter what our hands may carry out,
even speaking of the Gita situation what our
swords may carry out or what we may speak with
our mouth; this standing upright of our inner self
regardless of all that we speak with our mouth and
do with our hands, this it is to which the great
Krishna leads his pupil Arjuna. Thus the great
Krishna directs his pupil Arjuna to a human ideal,
which is so presented that a man says: I perform
my deeds, but it matters not whether they are
performed by me or by another I look on at
them: that which happens by my hand or is spoken
by my mouth, I can look on at as objectively as
though I saw a rock being loosened and rolling
down the mountain into the depths. Thus do I
stand as regards my deeds; and although I may be
in a position to know this or that, to form concepts
of the world, I myself am quite distinct from these
concepts, and I may say: In me there dwells
something which is, it is true, united to me and
which perceives, but I look on at what another is
perceiving. Thus I myself am liberated from my
perceptions. I can become free from my deeds,
free from my knowledge and free from my
perceptions. A high idea of human wisdom is thus
placed before us! And finally, when it rises into the
spiritual, whether I encounter demons or holy
Spirits, I can look on at them externally. I myself
stand there, free from everything that is going on
even in the spiritual worlds around me. I look on,
and go my own way, and take no part in that in
which I take part, because I have become a looker-
on. That is the teaching of Krishna.
Now having heard that the Krishna teaching is
based upon the Sankhya philosophy, it will be
quite clear to us that it must be so. In many places
one can see it shining through the teaching of
Krishna; as when the great Krishna says to his
pupil: The soul that lives in thee is connected in
several different ways; it is connected with the
coarse physical body, it is connected with the
senses, with Manas, Ahamkara, Budhi; but thou art
distinct from them all. If thou regardest all these as
external, as sheaths surrounding thee, if thou art
conscious that as a soul-being thou art independent
of them all, then hast thou understood something
of what Krishna wishes to teach thee. If thou art
aware that thy connections with the outer world,
with the world in general, were given thee through
the Gunas, through Tamas, Rajas, and Sattva, then
learn that in ordinary life man is connected with
wisdom and virtue through Sattva, with the
passions and affections, with the thirst for
existence through Rajas; and that through Tamas
he is connected with idleness, nonchalance and
sleepiness. Why does a man in ordinary life feel
enthusiasm for wisdom and virtue? Because he is
related to the basic nature characterised by Sattva.
Why does a man in ordinary life feel joy and
longing for the external life, feel pleasure in the
external phenomena of life? Because he has a
relation to life indicated through Rajas. Why do
people go through ordinary life sleepy, lazy and
inactive? Why do they feel oppressed by their
corporality? Why do they not find it possible
continually to rouse themselves and conquer their
bodily nature? Because they are connected with
the world of external forms which in Sankhya
philosophy is expressed through Tamas. But the
soul of the wise man must become free from
Tamas, must sever its connection with the external
world expressed by sleepiness, laziness and
inactivity. When these are expunged from the soul,
then it is only connected with the external world
through Rajas and Sattva. When a man has
extinguished his passions and affections and the
thirst for existence, retaining the enthusiasm for
virtue, compassion and knowledge, his connection
with the external world henceforth is what
Sankhya philosophy calls Sattva. But when a man
has also become liberated from that tendency to
goodness and knowledge, when, although a kindly
and wise man, he is independent of his outward
expression even as regards kindness and
knowledge; when kindness is a natural duty and
wisdom as something poured out over him, then
he has also severed his connection with Sattva.
When, however, he has thus stripped off the three
Gunas, then he has freed himself from all
connection with every external form, then he
triumphs in his soul and understands something of
what the great Krishna wants to make of him.
What, then, does man grasp, when he thus strives
to become what the great Krishna holds before
him as the ideal-what does he then understand?
Does he then more clearly understand the forms of
the outer world? No, he had already understood
these; but he has raised himself above them. Does
he more clearly grasp the relation of the soul to
those external forms? No, he had already grasped
that, but he has raised himself above it. It is not
that which he may meet with in the external world
in the multitude of forms, or his connection with
these forms, which he now understands when he
strips off the three Gunas; for all that belongs to
earlier stages. As long as one remains in Tamas,
Rajas, or Sattva, one becomes connected with the
natural rudiments of existence, adapts oneself to
social relationships and to knowledge, and
acquires the qualities of kindness and sympathy.
But if one has risen above all that, one has stripped
off all these connections at the preceding stages.
What does one then perceive, what springs up
before one's eyes? That which one perceives and
which springs up before one is what these are not.
What can that be which is distinct from everything
one acquires along the path of the Gunas.
This is none other than what one finally recognise
as one's own being, for all else which may belong
to the external world has been stripped away at the
preceding stages. In the sense of the foregoing, [ Pobierz całość w formacie PDF ]