Krishna has made it clear that to think of him or Arjuna or any other person, as merely the transitory body is wrong, untrue. Everyone is truly the immortal Soul. To confirm this fact, Krishna has begun to speak from his Absolute position. How can something be immortal on the one hand and mortal on the other, as in man himself? Man, the Soul, is indestructible, but his body through which his existence becomes manifest constantly changes and decays. Is it not a contradiction? But Krishna says that the very creational display is such contradictions manifested. And that is the whole mystery of existence too! A seeker has to penetrate this mystery and realize its content. Only then his quest will be properly fulfilled.
Although I am unborn, of indestructible nature, and the Lord of all beings, I, by dint of my inscrutable power, get born again and again, wielding over my own immutable nature.
All the things in the world are born. Only after getting born, an object can exist. Thus the cause and effect sequences are there for us to see, reflect upon and probe into. But if the same search is traced to its origin, we are bound to reach a stage wherein the very source of the entire creation itself defies this law to shine as birthless. So we call it ajah (unborn). If we were to think of that first cause also as born, then the chain of enquiry will extend further back and will never end. Thus the source from which all the born originate has itself to be unborn. That is why God, or Supreme Reality, the source of the entire creation, is considered as Unborn
A question arises here. If the source is unborn, how is it that it has given rise to birth? By giving rise to births, does it not get born? ‘Unbornness’ will be true only when Brahman itself does not get born from another source and also it does not permit any birth from it. In so far as we hold Brahman or God to be the source of all the born objects, does it not lose its unborn character?
It is here that Krishna uses the word atma-maya. Maya denotes the power that is inscrutable, incomprehensible. Being so, any effort to understand it, specify it will be in vain. Because of its inscrutability, it can cause or project any phenomenon. If you observe the objective existence, you will be inevitably driven to think of space, endless in every way, within which alone the entire creation exists. How does such all-inclusive space come to be at all? Judged on the basis of our visible objective standards, the ground of visible existence remains incomprehensible; the creation too becomes equally unauthentic.
To bring about such a self-defying existence and to make us a part of the whole process is the power which Brahman, the Supreme Reality, holds within it, says Krishna. The word atma-maya is meant to represent the whole process.
Every form of existence, be it matter or energy, is constantly changing. To change means to go out of existence or expression on the one hand and equally so to come into expression anew. One part of nature disappears and another part takes its place. How can such constant changefulness ever be? How does the new expression get related to the earlier one?
This is solely because of the indestructible Brahman, which is the substratum of the whole changeful creation. Brahman itself brings all the existence into expression by virtue of its maya, the inscrutable power. To understand this relationship between the changeful visible creation and the invisible causeless Brahman may appear to be elusive to begin with. But as the seeker grows in his sharpness, purity and concentration, the elusiveness will decline and clarity will begin to dawn.
The inscrutable power of Brahman is such that it will, in emergent situations, manifest with necessary means and measures to redress and resolve any crisis or eventuality, assures Krishna:
Whenever righteousness declines and unrighteousness rises forth, Arjuna, I manifest myself specially. For the protection of the benevolent, for the eradication of the wicked, and for establishing righteousness, I manifest time and again.
It is necessary to reflect upon Krishna’s pronouncement and its implications. Though the message has its promising and assuaging notes, these should not be taken in a sweeping manner, giving room for disappointment and disillusionment anytime. The purpose of sastras is always to help mankind, by giving the necessary insights and inspiration to face all hazards during the course of one’s life in the world. Seekers must spend enough time to relate the facts of the world and the hope and confidence which the spiritual thoughts and wisdom hold out before them.
Human beings are unlike the rest of the creatures on this earth. Man has got untold powers of mind and intelligence. The choice and will he carries make him extremely useful and benevolent, as also vain and maleficent. His mind and mood can swing to one extreme or the other. When he plays the useful and benevolent role, there is nothing to complain, feel bad or get hurt. It will be good and peaceful to all concerned. His life will be a heavenly contribution and enrichment to the society. But if his mind and aspirations swing the other way, his life may become extremely harmful to the society. We have many such instances of individuals, becoming strong and powerful, but turning utterly inimical to the society around. In our epics such instances are specially depicted with a lot of imagination and skill.
Hiranyakashipu, Ravana, Kamsa and others were instances of this kind. We have cases of despotic rulers in the modern times also, say, in the present and earlier centuries, restraining whom was not easy at all. But in all such instances, something or the other had taken place and the destructive elements were led to their own extinction. This is part of human history, human exploits and human ingenuity.
Whenever the thoughts, words or deeds of an individual or a society transgress the standards and safeguards meant to ensure the long-term welfare and prosperity of the society as a whole, and the situation poses a threat, the gravity of the conflict or disharmony will also induce or compel a timely redress. But sometimes the redress cannot be sudden, or through the normal sequences. It can also be that the general human will and ingenuity will not be adequate to meet the eventuality. That is why in such instances, apart from the human will and endeavour, a providential move also takes place to give the right shape to the remedy called for. Whether it is the human ingenuity that manifests at the time, or there is also the additional note of Providence, matters little. Is there a grave distress and does it get redressed? These are the only questions relevant to the episode.
Our epics have dealt with such instances of grave aggressions, cruelty, misadventures and ambitions which virtually shatter the social structure making peaceful and harmonious life impossible. The authors have spent enough time in portraying how such grave situations have been resolved, partly by the right human responses and will, and the rest by the inscrutable Providence. But all the instances, which the epic authors have described, relate to the age of monarchy. The time and practices have changed drastically since, yet the basic principles, which the epic authors enunciated, remain the same. When the atrocities perpetrated by any notorious individual rise to a level that they call for a powerful interception, then will follow some mysterious course of events aimed at delivering the required redress.
This is the assurance that the epic author, Vyasadeva, wants to convey by depicting Krishna’s birth as the eighth child of Devaki, Kamsa’s sister. By making the event known sufficiently early to Kamsa himself, Vyasadeva, author of Bhagavadgita too, wants to give a message to his readers and thinkers: Even the best or worst efforts by the wicked mind would be in vain in thwarting the intentions of the Providence. The higher law will surely prevail, subduing the evil designs of the wicked.
Thus Kamsa had a full occasion to introspect over his own ways and deeds and mend himself. But he chose not to. On the other hand, he decided to escalate his wickedness beyond all sensible measures. But every plot he made, alas, was like lines drawn in water. And Krishna grew up safely in the most alluring and revealing manner. Accepting the mischievous invitation of his uncle Kamsa to meet two powerful wrestlers in a duel, Krishna, when he was yet a boy, went to Mathura. Meeting all the trials and hazards his uncle had set on the way, he overpowered the wrestlers with amazing ease and swiftness and brought Kamsa’s end too in the same strain, restoring the Magadha throne to Kamsa’s father, who was till then imprisoned by his notorious son.
Vyasadeva’s intention was to enlighten the people that even such strange redresses would sometimes be necessary to preserve the balance of nature. When misadventures of some become grave, the supreme Reality will neither relent nor delay to manifest the necessary readiness and skill. The style and intensity of the misadventure will determine and invite the nature of remedial measure.
In the modern democratic ways of the world, with science and technology having their outstanding role, when the world, for any reason runs into grave disorders, suitable solutions have also to be manifest. And Providence has not been lacking anywhere. The gravity and the magnitude of the crisis will themselves lead to timely remedy. In contending the imperialistic domination, guided by an elected or selected group of people, the same organized way of resistance and resolution will be the natural process. Thus great nations have been led, when subdued by national slavery and calamities, by great national leaders. In all these, the hand of Providence has proved its invincibility, alertness and readiness.
Man, due to his enormous creativity and curiosity, sometimes upsets the delicate balance and harmony of the complex nature. He may do so knowingly or unknowingly, but the consequences of the actions cannot be avoided. Constructing very huge dams impeding the flow of rivers or collecting vast volume of water in some spots is a typical instance of man’s interference with Nature. Building a dam is attributable to the skill and potential of man. He does the task with a view to facilitate life on earth. But, in many instances the moderation and long-term balance are forgotten or neglected.
Here too the principle and the promise, which Krishna holds forth, are the same. When righteousness, orderliness and the rhythm of nature, which are necessary for the preservation of mankind’s individual and social life, decline beyond a certain level, to restore the situation something will transpire, says Krishna. This may be in the form of man’s own timely thoughts, inventions or creativity or in the form of some Providential events or measures. The manner in which the process becomes evident matters little. That it will transpire and there is need for it is what counts supreme. Krishna is very specific about this.
This does not mean that God will get born every time as a special avatara to remedy wrong situations. The common concept of God and avatara is theological. Let it be for those who are prone to such concepts. In spiritual philosophy, the whole scheme has a different emphasis. There is a conscious balancing process always alert and watchful. Whenever a group of people or a society as a whole happens to slip or err, the vigilant inscrutable power will workout the necessary redress. Just like it puts people to sleep for a few hours and at the end of the spell awakens them, so too it will act with eternal vigil and alertness. Such social measures can be in any place, in any manner, not one but even more – as many times and ways as deemed fit for each occasion. Krishna says, yada yada – meaning “whenever”.
Human society is too complex. It always needs multiple contributions from several quarters. Thus in the field of art, literature, science, medicine, sports, history, ecology and many others we need masterly men and women, whose efforts will fulfil the timely needs of the society. The arrival of the great Grammarian Panini in the development of Sanskrit language in our country is one such singular episode. Panini did immense austerity intending to sharpen and refine his perceptional ability and at last he gained the clues to compose the unparalleled grammar for perfecting the Devanagari language.
His grammar even today remains a wonder creation before the latest language scholars of the world. In terse phrases called sutras, Panini has presented the whole language rules of Sanskrit. Panini’s arrival on the scene may be considered a Providential event. But the deliberateness of his austerity and efforts to evolve the right means to fulfil the need of the hour should not be forgotten.
Nature’s system is intricate – we cannot divide it as solely human and solely divine. Following the same threads of the visible world and its sequences, the inscrutable power of Brahman will spin and weave the means and measures needed to supplement, complement or remedy the situation that needs to be set right or enriched. There will not be any lack of any kind in the matter. This is the message and the assurance Krishna conveys on this occasion.
Many students, devotees and seekers quote these verses with a view to console, assure and strengthen themselves as well as others whenever they are beset by problems that defy a visible solution. Apart from the deficiencies, if any, in their understanding of the import and relevance of what Krishna has said, the fact remains that these assurances do enrich, embolden and relieve many an aggrieved, puzzled and fearful mind and heart. That itself is more than sufficient.
***********
(From the Series Essential Concepts In Bhagavad Gita - Volume 2)
