Bhagavan Sri Krishna is called Mahayogeshvara : 3.Swami Krishnananda

26/07/2018
3.

The necessity to do anything at all in one’s life arises on account of the very law that operates behind the existence of human individuality. The physical body, the individual person, cannot even survive without an action that is incumbent upon its very existence. The necessity for the individual to act perpetually in some way or the other arises on account of the finitude of every type of individuality and the need felt by this finitude to compensate its imperfection, consequent upon its finitude by association with the outer atmosphere of similar finitudes.

The external finitude is represented by human society and the physical universe, with which each person has to deal. Our function in life is the handling of these two phenomena before us every day—human society and the vast physical nature, prakriti. The rules of prakriti, or nature, bind the individual to such subjection that any violation of its dictates would be detrimental not only to the peaceful existence of the individual, but the very existence of the individual itself. We have to harmoniously place ourselves in the context of physical nature, and also in the context of human society, of which we are ingredients.

It is impossible not to engage oneself in an action of some kind, due to the very fact of there being this twofold phenomenon of human society and physical nature. These do not just stand outside us as things to be dealt with at our discretion, but are there as forces that have a clutch over our very individual constitution, so that it may be safely said that society and nature not only control human individuality but, in a way, constitute the very fibre of human individuality. Briefly, these are the reasons why it is necessary for an individual to work, and it is impossible not to work. This is emphatically mentioned.

But how would we work? It was told that action is a must. Work has to be done. Day in and day out, from moment to moment, we have to be conscious of our involvement in human society and physical nature. They impinge upon us continuously. Any lethargic ignorance in respect of the existence and operation of these two forces would tell upon us and weigh heavily upon us. Here is the principle of the Arjuna in human individuals, the perfected specimen of relation with external nature and external society.

To be continued ..