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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,
what is this? It is Krishna himself; for he is
himself the expression of what is highest in
oneself. This means that when one has worked
oneself up to the highest, one is face to face with
Krishna, the pupil with his great Teacher, Arjuna
with Krishna himself: who lives in all things that
exist and who can truly say of himself: I am not a
solitary mountain, if I am among the mountains I
am the largest of them all; if I appear upon the
earth I am not a single man, but the greatest
human manifestation, one that only appears once
in a cosmic age as a leader of mankind, and so on;
the unity in all forms, that am I, Krishna. Thus
does the teacher himself appear to his pupil,
present in his own Being. At the same time it is
made clear in the Bhagavad Gita that this is
something great and mighty, the highest to which a
man can attain. To appear before Krishna, as did
Arjuna, might come about through gradual stages
of initiation; it would then take place in the depths
of a Yoga schooling; but it may also be represented
as flowing forth from the evolution of humanity
itself, given to man by an act of grace, as it were,
and thus it is represented in the Gita. Arjuna was
uplifted suddenly at a bound, as it were, so that
bodily he has Krishna before him; and the Gita
leads up to a definite. point, the point at which
Krishna stood before him. He does not now stand
before him as a man of flesh and blood. A man
who could be looked upon as other men would
represent what is nonessential in Krishna. For that
is essential which is in all men; but as the other
kingdoms of the world represent, as it were, only
scattered humanity, so all that is in the rest of the
world is in Krishna. The rest of the world
disappears and Krishna is there as ONE. As the
macrocosm to the microcosm, as mankind, as a
whole, compared to the small everyday man, so is
Krishna to the individual man.
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