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“Arjuna asked Sri Krishna, "In this chaotic condition of my mind, what is my duty? I surrender myself to you, great Master. Please tell me."
The answer of Bhagavan Sri Krishna is, "You understand nothing. You draw conclusions without proper understanding of the structure of life and your relationship to people or things in general. It is a very sorry state. How can you draw conclusions without proper premises? If you draw a conclusion based on a wrong premise, the conclusion is also wrong. Therefore, all that you have been told up to this time is without any foundation because you do not know either yourself or the world.”
― Commentary on the Bhagavadgita
The answer of Bhagavan Sri Krishna is, "You understand nothing. You draw conclusions without proper understanding of the structure of life and your relationship to people or things in general. It is a very sorry state. How can you draw conclusions without proper premises? If you draw a conclusion based on a wrong premise, the conclusion is also wrong. Therefore, all that you have been told up to this time is without any foundation because you do not know either yourself or the world.”
― Commentary on the Bhagavadgita
“The universe is something like a powerful radar system that is set up from all sides to record every action and every event that may take place anywhere, even of the least intensity or momentum. Meditation, when it is properly done, is not a silent and non-interfering process of thinking by some individual in some undisturbed corner, but a positive interference with the very structure of the universe and, sometimes, a directly employed system starts working at once and the forces around receive a warning, as it were, that someone is in a state of meditation. Immediately, counter-forces are gathered by what is generally known as the lower nature and the meditation receives a setback.”
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“We may doubt everything. We may even deny everything, but we cannot deny consciousness because it is consciousness that is doubting, and it is consciousness that is denying things. When all things go because of the denial of all things, then what remains? There remains the consciousness of having denied everything and the consciousness of doubting all things. Even if we feel that we do not exist—we are annihilated or we are dead, for instance—even then, we feel that at the back of our imagination of the annihilation of our personality there is a consciousness of the annihilation of personality. Even if we say that there is only a vacuum, and there is nil, and finally nothing exists in the world, there is a consciousness that affirms that nothing exists. Hence, it is impossible to obviate the predicament of a consciousness interfering with all things”
― Commentary On The Panchadasi/Vol 1
― Commentary On The Panchadasi/Vol 1
