WORSHIP OF DEMI GODS GOES TO LORD
As this entire creation is super- imposition of Lord Krishna, meditation on Demi Gods is also meditation of Lord buy in a wrong manner as He is the ultimate enjoyer of all sacrifices.
Lord Krishna says in chapter nine of Shrimad Bhagwad Geeta:
Yeapianyadevta bhakta yajante shardhyanvitah I
Teapi mamev kontey yajantiavidhipurvkam II
Aham he sarvyagyanam bhokta ch parbhurev ch I
Na tu mamabhijananti tatvenatshchavanti te II
Yanti devandevvrata devanptrianyantiptrivaratah I
Bhutani yanti bhutejya yanti madyajinoapi mam II (9.23-25)
Arjun! Those who with utmost devotion, worship Demi-Gods, they actually worship me only with a mistaken approach.
I am the enjoyer and Lord of all sacrifices; but not knowing me in reality, they fall.
Those attached to Demi-Gods go to those Gods, and those attached to manes go to manes; those who adore spirits go to spirits and those who worship me alone, come to me alone.
Why people meditate on Demi Gods?
The people attached to actions expect a quick result and scriptures have prescribed certain rituals to attain their purpose. Gods able to bestow these results too are narrated in Vedas. To attain material prosperity people get attached to those Gods.
Because of this attachment and desire they go to Demi Gods as per their attachments.
Lord is supreme self and not knowing this embodied souls again enter into cycle of birth and death after exhausting virtues.
Similarly those who are attached with manes and spirits go to manes and spirits respectively.
But those unflinchingly attached to Lord Krishna go to Him without any fear of transmigration
Lord has given an assurance in Bhagwad Geeta that those attached to him go to his servitude without any return to the material world.
It is prime duty of self souls in human form to serve and devote to Lord.
The way is not important, nor is form. One should understand that self of all is one, one’s faith may be different but it should be unaltered and unfettered.
Lord assures that he takes care of the welfare of devotees:
ananyashchintyanto mam ye janah paryupaste I
esham nityabhiyuktanam yogkshemam vahamiaham II ( 9.22)
The devotees, who in a disinterested spirit, constantly worship me, loving none else, ever think of me, to those ever united in thought with me, I take care of their security and needs.
Lord has issued an eternal guarantee to liberate the self soul attached to him.
Attachment with material nature in form of embodiment, mind, intellect, senses and sense objects is bondage and attachment with Lord Krishna is liberation.
Lord Krishna makes it that clear persons performing Vedic rituals prescribed for attainment of heaven, go to heaven and remain there for a good time enjoying the celestial comforts and with their fortunes earned from virtues, then their attributes being exhausted, they again come to earth in karmic transmigration cycle.
Those who are solely attached to lord, loving only him, all the time thinking of him, worshiping him in a disinterested spirit, united in thought with him are always in the protection of lord
The Lord /God Head / the Supreme Self / the atman, the self of universe, project this universe and he is the projected, maintains it and dissolves it.
Lord fulfils his devotee with his attachment where after devotee does not worry about his welfare.
Here welfare is not to be taken in worldly sense. This is assurance of self realization and freedom from every worldly misery.
Lord has not made us what we are. It is the sum of one’s own actions and attachment with them which has resulted embodiment and the embodiment has to undergo reactions.
Due to our limited knowledge, we always blame Lord to have created misfortune and problems for us.
But it is not truth.
Instead self soul has created every thing itself.
Embodiment undergoes reactions of previous identifications with actions in countless bodies already left by self soul.
In fifth chapter lord Krishna says:
na kartitvam na karamarhi lokasya srijti parbhu I
na karamfalsanyogam savbhavastu parvartate II
naadate kasaychitpapam na chev sukritam vibhuh I
agyanenavritam gyanam ten muhayanti jantavah II
gyanen tu tadagyanam yesham nashitamatmanah I
teshamadityavatgyanam parkashayati tatparam II (5.14-16)
Lord does not determine the doer ship or doings of embodied souls, nor their contact with fruit of actions, but it is the nature alone that functions.
Lord Krishna / Omnipresent Supreme Self neither receives sins nor virtues of embodied souls. Since knowledge is clotted by ignorance; hence being constantly falling prey to delusion.
But whose ignorance has been set aside by virtue of true knowledge of self that wisdom shining like Sun reveals the Supreme.
But if one in present embodiment attaches himself to the Lord, he assures to look after the emancipation of soul. As a father of all beings, Lord looks after everyone but he too has a preference to his devotee.
Monday, November 1, 2010
REAL RENUNCIATION
THERE ARE VERY FEW EMBODIED SELF SOULS WHO HAVE BLESSED TO SEEK LIBERATION FROM TRNSMIGRATION.
MOST OF THE PEOPLE ENGROSSED IN INSCRUTABLE POWER OF LORD KRISHNA ARE HAPPY TO BE IN THE DIRT OF THE MATERIAL ENERGY AS A PIG SEEMS TO BE VERY HAPPY IN A PIT OF MUD.
REAL RENUNCIATION HAS BEEN GIVEN IN SHRIMAD BHAGWAD GEETA.
Lord Krishna has stressed detachment of identification with body which is not real form of Self Soul.
Self Soul is eternal Consciousness. This consciousness attains body after body due to its identification with material body. It is the mind which creates a chain of non existing relationship. This thought of my being body is outcome of Ego.
He who performs all natural duties self lessly is atoned to liberation.
Lord Krishna says in chapter 6 verse one of Shrimad Bhagwad Geeta:
Aanashritah karamfalam karyam karam kroti yah I
sa sanyasi ch yogi ch na nirgnirna chakriyah II (1).
He, who does his duty without expecting the fruit of actions, is Sannyasi and Yogi both .But he who has merely renounced sacred fire is not Sannyasi nor he is Yogi who has given up activities.
Here is difference of renunciation.
If one does his duty without seeking a reward or fruit of actions, he is real renouncer. The embodiment itself is meant to undergo these reactions.
Lord Krishna says unambiguously in chapter 13:
Idam srirum kontey! khetrum itiabhidheyate I
Etadyo veti tam prahuA khetragya it tadvidah II (1)
Lord Krishna says that the embodiment is termed as the field.
And he who knows it, sages call it, the Knower.
Every embodiment, whatsoever is the shape, is actually a field through which the blissful self soul ‘jeeva’ pretends to enjoy fruit of his previous deeds.
(Self soul x three evolutes of material nature = action=fruits in form of joy and pain, happiness and sufferings x attachment and identification with actions coming naturally=birth, death and rebirth)
As a farmer sows seeds in a field, irrigates it, after a proper time, the fruits are obtained in the shape of crop. Some time, the divine destroys it by feminine or over raining or flood.
Blissful jeeva in the companionship of material nature appears to act and react, desire and hate and performing other pairs like these. Though it itself is actually an onlooker, its identification and attachment with those deeds actually carried out by three qualities of nature tie down him with these deeds and their fruits.
Despite being aloof and unconcerned, his perception of doer causes him an unending conditioned bondage. He is made to undergo, through identification, joy and sorrow, pain and pleasure, happiness and distress etc.
The knower of this field is he himself.
Invisible but seated in this body as consciousness
As consciousness, the Lord’s eternal particle consciousness is the illuminator of the embodiment.
Sages discerning the truth about both, differentiate both in form of eternal self and material nature.
Body which is field is actually resulting of attachment with material nature. Self is eternal but it identifies itself with that material nature in form of body which he is not.
Self soul’s identification worth body is so grave that he percepts every worldly act to have been done by him.
It is like crystal clear and pure gem.
It adopts the color of the any of the three modes of nature and then goes on to identify with them.
It has then to undergo the fruit of attachment.
This is why this body is termed as field.
With the fruit exhausting the self soul leaves the body to further undergo the remaining fruits and gets another embodiment. Forgetting last body and its relations it develops another sting of identification with that new body.
But the embodied soul shunning sacred fire is not a Sannyasi nor is he Karamyogi, if he pretends to have given up actions.
One, who has given up desire to be showered with fruits of his actions, is real yogi.
It is particularly performance of duties assigned to embodiment on account of all previous bodies and identifications with their action done naturally.
Actions are supposed to be done as duty of human form, to attain liberation. Here in this form alone a embodied self soul has a option to detach with actions of body.
An embodied Self Soul cannot shed to act even for a moment. Lord Krishna says in chapter 18 of Shrimad Bhagwad Geeta:
Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I
Yastu karamfaltyagi sa tyagietiabhdhiyate II (18.11).
A creature having embodiment cannot, even for a moment leave action in entirety, but he who renounces the fruit of the action (s) is the man of renunciation.
Not only human being indulges in action but all the creatures are active all the time. Body itself is the result of attachment with three modes of nature. Actions are bound to come naturally. You have no control over them.
you never desire defamation but it comes, you don’t desire discomfort but it comes, you don’t desire death , but it comes at appointed time, you don’t desire loss but it comes, you don’t desire enemy, but it comes, none desires earth quake, but it comes, like wise all miseries come uninvited. Even one may have to leave this world without even a moment notice.
A flying plane crashes, who desires it? Every embodiment has to act as per dictation of its past deeds; they are not your actions, why to desire fruit from them. You have to get rid of this sin of identification with action and desire for fruit from them.
This is liberation.
You can achieve it just now.
Sit at a little distance from mind. Watch it playing!
Unbridled devotion to Lord Krishna, is culmination of every sacred duty performed without attachment and seeing sameness every where.
Yada hi naindrarthesshu na karamsuanushajte I
Sarvasankalapsanyasi yogaarhuastaduchayte II(4.)
When an embodied soul ceases to have any attachment either with sense objects or for actions and he has renounced all thoughts of world, he is stated to have climbed the heights of yoga.
See following verse of chapter 5 of Shrimad Bhagwad Geeta:
kayen mansa budhya kevalerindreyerapi I
yoginah karam kurvanti sangam tyaktvatamvishudhye II
(5.11)
Karamyogis do act through senses, mind, and body as well only for self purification, shunning attachment with them.
Ego and attachment with body are the feelings which basically bind soul with embodiment which is result of past deeds arising out of qualities of nature.
Human embodiment is meant for attaining liberation. The yogis shunning attachment altogether, act with body, mind, intellect and senses only for purification of self soul.
Karamyogis do perform duties resulting from past experience and undergo sorrow and happiness alike. The actions neither bind nor free soul. it is the desire and attachment which binds a free soul with different bodies.
Blessed with intellect a soul in human form can attain liberation by doing away with attachment. Devotion to lord in simple way is that desire for fruit of acts is no more and all acts which are occasioned by senses, mind and body are surrendered to lord.
Attachment completely banished from life span in a particular embodiment, detachment purifies it and pure soul leads to Lord as it is Lord Himself.
Lord Krishna has assigned the embodied soul easiest way to achieve self realization but the impact of his unimpeachable three folded power of material nature is so great that even liberated soul have every chance to fall prey of it.
yuktah karamfalam tyaktva shantimapnotineshthkim I
ayuktah kamkarerh fale sakto nibadhayate II (5.12 )
By offering fruit of actions to Lord a Karamyogi attains lasting peace in form of self realization, where as the ignorant not realizing himself bind his soul by attachment for fruit of acts by desire.
A Karamyogi knowing that he is not the doer and all acts are result of his past deeds culminating in embodiment and nature automatically causes action and reaction, sits without attachment and witness all actions with no desire for fruits of actions. thus whatever troubles befalls him Karamyogi takes them as predestined and he takes them as a blessings from Lord as they were due to attachment of actions previously done but whatever is done now he does not attach to them. Thus he enables himself to realize but ignorant binds himself by way of further attachment and desire for fruit of act executed by nature.
Senses, mind and body are the after effect of nature so whatever is done by these organs are caused by nature. So the soul embodied is free. It is only the mind which has attained non- existing attachment, it is the formidable mind which creates desire and the like: thence proceed varieties of actions such as satvica, rajas and tamsa and these leads to rebirth in accordance with them.
But if done without desire and attachment they result in liberation.
MOST OF THE PEOPLE ENGROSSED IN INSCRUTABLE POWER OF LORD KRISHNA ARE HAPPY TO BE IN THE DIRT OF THE MATERIAL ENERGY AS A PIG SEEMS TO BE VERY HAPPY IN A PIT OF MUD.
REAL RENUNCIATION HAS BEEN GIVEN IN SHRIMAD BHAGWAD GEETA.
Lord Krishna has stressed detachment of identification with body which is not real form of Self Soul.
Self Soul is eternal Consciousness. This consciousness attains body after body due to its identification with material body. It is the mind which creates a chain of non existing relationship. This thought of my being body is outcome of Ego.
He who performs all natural duties self lessly is atoned to liberation.
Lord Krishna says in chapter 6 verse one of Shrimad Bhagwad Geeta:
Aanashritah karamfalam karyam karam kroti yah I
sa sanyasi ch yogi ch na nirgnirna chakriyah II (1).
He, who does his duty without expecting the fruit of actions, is Sannyasi and Yogi both .But he who has merely renounced sacred fire is not Sannyasi nor he is Yogi who has given up activities.
Here is difference of renunciation.
If one does his duty without seeking a reward or fruit of actions, he is real renouncer. The embodiment itself is meant to undergo these reactions.
Lord Krishna says unambiguously in chapter 13:
Idam srirum kontey! khetrum itiabhidheyate I
Etadyo veti tam prahuA khetragya it tadvidah II (1)
Lord Krishna says that the embodiment is termed as the field.
And he who knows it, sages call it, the Knower.
Every embodiment, whatsoever is the shape, is actually a field through which the blissful self soul ‘jeeva’ pretends to enjoy fruit of his previous deeds.
(Self soul x three evolutes of material nature = action=fruits in form of joy and pain, happiness and sufferings x attachment and identification with actions coming naturally=birth, death and rebirth)
As a farmer sows seeds in a field, irrigates it, after a proper time, the fruits are obtained in the shape of crop. Some time, the divine destroys it by feminine or over raining or flood.
Blissful jeeva in the companionship of material nature appears to act and react, desire and hate and performing other pairs like these. Though it itself is actually an onlooker, its identification and attachment with those deeds actually carried out by three qualities of nature tie down him with these deeds and their fruits.
Despite being aloof and unconcerned, his perception of doer causes him an unending conditioned bondage. He is made to undergo, through identification, joy and sorrow, pain and pleasure, happiness and distress etc.
The knower of this field is he himself.
Invisible but seated in this body as consciousness
As consciousness, the Lord’s eternal particle consciousness is the illuminator of the embodiment.
Sages discerning the truth about both, differentiate both in form of eternal self and material nature.
Body which is field is actually resulting of attachment with material nature. Self is eternal but it identifies itself with that material nature in form of body which he is not.
Self soul’s identification worth body is so grave that he percepts every worldly act to have been done by him.
It is like crystal clear and pure gem.
It adopts the color of the any of the three modes of nature and then goes on to identify with them.
It has then to undergo the fruit of attachment.
This is why this body is termed as field.
With the fruit exhausting the self soul leaves the body to further undergo the remaining fruits and gets another embodiment. Forgetting last body and its relations it develops another sting of identification with that new body.
But the embodied soul shunning sacred fire is not a Sannyasi nor is he Karamyogi, if he pretends to have given up actions.
One, who has given up desire to be showered with fruits of his actions, is real yogi.
It is particularly performance of duties assigned to embodiment on account of all previous bodies and identifications with their action done naturally.
Actions are supposed to be done as duty of human form, to attain liberation. Here in this form alone a embodied self soul has a option to detach with actions of body.
An embodied Self Soul cannot shed to act even for a moment. Lord Krishna says in chapter 18 of Shrimad Bhagwad Geeta:
Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I
Yastu karamfaltyagi sa tyagietiabhdhiyate II (18.11).
A creature having embodiment cannot, even for a moment leave action in entirety, but he who renounces the fruit of the action (s) is the man of renunciation.
Not only human being indulges in action but all the creatures are active all the time. Body itself is the result of attachment with three modes of nature. Actions are bound to come naturally. You have no control over them.
you never desire defamation but it comes, you don’t desire discomfort but it comes, you don’t desire death , but it comes at appointed time, you don’t desire loss but it comes, you don’t desire enemy, but it comes, none desires earth quake, but it comes, like wise all miseries come uninvited. Even one may have to leave this world without even a moment notice.
A flying plane crashes, who desires it? Every embodiment has to act as per dictation of its past deeds; they are not your actions, why to desire fruit from them. You have to get rid of this sin of identification with action and desire for fruit from them.
This is liberation.
You can achieve it just now.
Sit at a little distance from mind. Watch it playing!
Unbridled devotion to Lord Krishna, is culmination of every sacred duty performed without attachment and seeing sameness every where.
Yada hi naindrarthesshu na karamsuanushajte I
Sarvasankalapsanyasi yogaarhuastaduchayte II(4.)
When an embodied soul ceases to have any attachment either with sense objects or for actions and he has renounced all thoughts of world, he is stated to have climbed the heights of yoga.
See following verse of chapter 5 of Shrimad Bhagwad Geeta:
kayen mansa budhya kevalerindreyerapi I
yoginah karam kurvanti sangam tyaktvatamvishudhye II
(5.11)
Karamyogis do act through senses, mind, and body as well only for self purification, shunning attachment with them.
Ego and attachment with body are the feelings which basically bind soul with embodiment which is result of past deeds arising out of qualities of nature.
Human embodiment is meant for attaining liberation. The yogis shunning attachment altogether, act with body, mind, intellect and senses only for purification of self soul.
Karamyogis do perform duties resulting from past experience and undergo sorrow and happiness alike. The actions neither bind nor free soul. it is the desire and attachment which binds a free soul with different bodies.
Blessed with intellect a soul in human form can attain liberation by doing away with attachment. Devotion to lord in simple way is that desire for fruit of acts is no more and all acts which are occasioned by senses, mind and body are surrendered to lord.
Attachment completely banished from life span in a particular embodiment, detachment purifies it and pure soul leads to Lord as it is Lord Himself.
Lord Krishna has assigned the embodied soul easiest way to achieve self realization but the impact of his unimpeachable three folded power of material nature is so great that even liberated soul have every chance to fall prey of it.
yuktah karamfalam tyaktva shantimapnotineshthkim I
ayuktah kamkarerh fale sakto nibadhayate II (5.12 )
By offering fruit of actions to Lord a Karamyogi attains lasting peace in form of self realization, where as the ignorant not realizing himself bind his soul by attachment for fruit of acts by desire.
A Karamyogi knowing that he is not the doer and all acts are result of his past deeds culminating in embodiment and nature automatically causes action and reaction, sits without attachment and witness all actions with no desire for fruits of actions. thus whatever troubles befalls him Karamyogi takes them as predestined and he takes them as a blessings from Lord as they were due to attachment of actions previously done but whatever is done now he does not attach to them. Thus he enables himself to realize but ignorant binds himself by way of further attachment and desire for fruit of act executed by nature.
Senses, mind and body are the after effect of nature so whatever is done by these organs are caused by nature. So the soul embodied is free. It is only the mind which has attained non- existing attachment, it is the formidable mind which creates desire and the like: thence proceed varieties of actions such as satvica, rajas and tamsa and these leads to rebirth in accordance with them.
But if done without desire and attachment they result in liberation.
Wednesday, October 20, 2010
SUPREME SELF IS ONE
Lord Krishna in His divine message to humanity has delved on what is the nature of two personification of Lord Krishna.
In chapter seven it is called two type nature.
1. Material Nature in form of Ether, Air, Earth, Water and Fire elements.
2. Eternal Nature consists of Consciousness.
In chapter 13 these two are addressed as kshetra and kshetragya. Field and the knower of this field.
In chapter 15 these two are termed as kshar and akshar.
From verse 16 to 20 in this chapter unveil the secret of Matter, Energy and Spirit.
Duvaimou purushou loke ksharashchakshar ev ch I
Ksharah sarvarhi bhutani kutasthoakshar uchayaye II (16)
There are two types of beings, one is destructible and other on is indestructible.
The material bodies of all embodied beings are destructible.
But the self souls identifying with embodiment are infallible.
This phenomenon is to be comprehended with a purpose of self realization.
For the easy access to the central point we should again go to chapter seven wherein the Lord Krishna has described his material as well as eternal nature.
Lord Krishna has explained his own wholesome.
What is described as material nature in chapter seven, it is termed as ksharah and what is eternal here it is termed as aksharah.
Lord has explained his own wholesome in chapter seven. In following verses Lord Krishna explains the supreme self:
mayyasakatmanah parth yogamyunjan madaashrya I
ashanshayam samagram mam yatha gyasaysi tatchhrirhu II
gyanam teaham svigyanam vakshishyami asheshtah
yajgyatwa neh bhuyoanyad gyatawyum avshishyete II(7.1-2)
Lord Shri Krishna says:
Parth! While devoting your mind to me, meditating me and taking my shelter, how you will know me completely, that you, listen from me.
I will narrate you the knowledge along with its science, on knowing which, nothing more remains to know.
manushyanam sahareshukashchit yatayati sidhiye I
yatatamapi sidhanam kashchitmam veti tatwatah. II (7.3)
Lord says that out of thousands of the human beings, one may try to realize and attain the Self/Lord.
Out of those making efforts, only a rare one realizes Me completely.
bhumiapoanlo vayu kham manoh bhudhirev ch I
ahankaram etiayam me bhinnah parkriti ashatdha II (7.4)
Earth, water, fire, air, space, mind, intellect, and ego are eight folded different type of my nature.
aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedam dharyate jagat II (7.5)
Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe.
etatad yonini bhutani sarvarhinitiupdharay I
aham krisanam jagatah parbhavah parlayastatha II (7.6)
Presume all the beings held in the union of these two types of nature and I with these two forms of nature, create and destroy this universe.
Now by this very disclosure we can see that the inanimate nature of Lord Krishna is described in verse 4 and other eternal energy of Lord has been termed as jeevbhutanam, which is fragment of Lord but in search of supremacy this eternal energy acts foolishly.
It engages itself with material nature.
The material bodies are fallible till the embodied self soul transgresses this quagmire with the help of Lord Krishna through a guru.
When this self soul reaches his eternal home, it attains that eternity of pure self.
There is neither dualities nor material anxiety, nor sorrow nor happiness, hunger or thirst, neither birth nor death.
It attains Service of Lord Krishna attainment of which is goal of human from.
This message is not meant for acquiring worldly wisdom but it endeavors attainment of self realization that we are not this human Skelton roaming in material world to enjoy transitory sense objects but we are eternal fraction of Supreme Consciousness.
Detaching completely ourselves from this material nature /energy we should go to the service of Godhead and attain eternal peace.
Uttamah purushahastuanyah parmatamitiudahritah I
Yo loktrayamavishay vibhartiyavayayah ishwarah II
Yasmatksharamatitoahamaksharadapi chotammah I
Atoasmi loke vede ch paratithah purushotammah II
Yo mamevamasammudho janati purushattmmah I
Sa sarvidbhajati mam sarbhaven bharat II (15.17-19)
Superior personality is someone else who is addressed as Supreme Soul who by entering the entire universe holds it.
This Great Soul is beyond the fallible and infallible, that is why it is called Supreme Soul in Holy Scriptures and in the planets.
One who undoubtedly know me the Supreme Self, he is the knower of every thing, he worships me with all devotion
Supreme soul is unparallel. None of self soul can supersede him in his opulence. he is for this reason called super soul (Purushottam) in Vedas and in the entire universe. He is the controller of all inanimate objects and all beings. He is in their form and beyond that. He is formless as well in form. None can beat him. He is faster than mind and surpasses others while seemingly sitting at one place.
Whether they may be fallible self soul attached with material nature, acquiring huge wealth, vast empire of three proverbial planets of earth, heaven and lower planets, or eternal self souls, he is superior to all of them. Even the creator Brahma is under the control of lord.
Supreme Being.
He is primeval being, the Lord of Parkriti and Purush.
LORD
Material Nature I IEternal Nature
I I
Earth, water, ether, fire, air,
Mind, Intellect and ego Self Soul
I
I
I
Attachment
I
Self Soul in Material Body
I
Identification with Action
I
Cycle of Transmigration
I
Self Realization
I
Dovetail with Lord
I
I
Reaching home
END
This self soul is under the sway of lord’s inscrutable Material power.
Lord is transcendental, celebrated as Supreme Person all over.
He, who without doubt knows the supreme soul, self of all, transcendental supreme person. who is the knower of everything and he as such worships him devotedly.
Iti guhaytamasm shastramidamuktam mayaanaghI
Etadbudhva budhimansayatkritkritashch bharatII (15.20)
O sinless Arjun! I have narrated you this absolute secret knowledge, knowing which the embodied self soul attains wisdom and becomes most perfect in his endeavors.
In chapter seven it is called two type nature.
1. Material Nature in form of Ether, Air, Earth, Water and Fire elements.
2. Eternal Nature consists of Consciousness.
In chapter 13 these two are addressed as kshetra and kshetragya. Field and the knower of this field.
In chapter 15 these two are termed as kshar and akshar.
From verse 16 to 20 in this chapter unveil the secret of Matter, Energy and Spirit.
Duvaimou purushou loke ksharashchakshar ev ch I
Ksharah sarvarhi bhutani kutasthoakshar uchayaye II (16)
There are two types of beings, one is destructible and other on is indestructible.
The material bodies of all embodied beings are destructible.
But the self souls identifying with embodiment are infallible.
This phenomenon is to be comprehended with a purpose of self realization.
For the easy access to the central point we should again go to chapter seven wherein the Lord Krishna has described his material as well as eternal nature.
Lord Krishna has explained his own wholesome.
What is described as material nature in chapter seven, it is termed as ksharah and what is eternal here it is termed as aksharah.
Lord has explained his own wholesome in chapter seven. In following verses Lord Krishna explains the supreme self:
mayyasakatmanah parth yogamyunjan madaashrya I
ashanshayam samagram mam yatha gyasaysi tatchhrirhu II
gyanam teaham svigyanam vakshishyami asheshtah
yajgyatwa neh bhuyoanyad gyatawyum avshishyete II(7.1-2)
Lord Shri Krishna says:
Parth! While devoting your mind to me, meditating me and taking my shelter, how you will know me completely, that you, listen from me.
I will narrate you the knowledge along with its science, on knowing which, nothing more remains to know.
manushyanam sahareshukashchit yatayati sidhiye I
yatatamapi sidhanam kashchitmam veti tatwatah. II (7.3)
Lord says that out of thousands of the human beings, one may try to realize and attain the Self/Lord.
Out of those making efforts, only a rare one realizes Me completely.
bhumiapoanlo vayu kham manoh bhudhirev ch I
ahankaram etiayam me bhinnah parkriti ashatdha II (7.4)
Earth, water, fire, air, space, mind, intellect, and ego are eight folded different type of my nature.
aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedam dharyate jagat II (7.5)
Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe.
etatad yonini bhutani sarvarhinitiupdharay I
aham krisanam jagatah parbhavah parlayastatha II (7.6)
Presume all the beings held in the union of these two types of nature and I with these two forms of nature, create and destroy this universe.
Now by this very disclosure we can see that the inanimate nature of Lord Krishna is described in verse 4 and other eternal energy of Lord has been termed as jeevbhutanam, which is fragment of Lord but in search of supremacy this eternal energy acts foolishly.
It engages itself with material nature.
The material bodies are fallible till the embodied self soul transgresses this quagmire with the help of Lord Krishna through a guru.
When this self soul reaches his eternal home, it attains that eternity of pure self.
There is neither dualities nor material anxiety, nor sorrow nor happiness, hunger or thirst, neither birth nor death.
It attains Service of Lord Krishna attainment of which is goal of human from.
This message is not meant for acquiring worldly wisdom but it endeavors attainment of self realization that we are not this human Skelton roaming in material world to enjoy transitory sense objects but we are eternal fraction of Supreme Consciousness.
Detaching completely ourselves from this material nature /energy we should go to the service of Godhead and attain eternal peace.
Uttamah purushahastuanyah parmatamitiudahritah I
Yo loktrayamavishay vibhartiyavayayah ishwarah II
Yasmatksharamatitoahamaksharadapi chotammah I
Atoasmi loke vede ch paratithah purushotammah II
Yo mamevamasammudho janati purushattmmah I
Sa sarvidbhajati mam sarbhaven bharat II (15.17-19)
Superior personality is someone else who is addressed as Supreme Soul who by entering the entire universe holds it.
This Great Soul is beyond the fallible and infallible, that is why it is called Supreme Soul in Holy Scriptures and in the planets.
One who undoubtedly know me the Supreme Self, he is the knower of every thing, he worships me with all devotion
Supreme soul is unparallel. None of self soul can supersede him in his opulence. he is for this reason called super soul (Purushottam) in Vedas and in the entire universe. He is the controller of all inanimate objects and all beings. He is in their form and beyond that. He is formless as well in form. None can beat him. He is faster than mind and surpasses others while seemingly sitting at one place.
Whether they may be fallible self soul attached with material nature, acquiring huge wealth, vast empire of three proverbial planets of earth, heaven and lower planets, or eternal self souls, he is superior to all of them. Even the creator Brahma is under the control of lord.
Supreme Being.
He is primeval being, the Lord of Parkriti and Purush.
LORD
Material Nature I IEternal Nature
I I
Earth, water, ether, fire, air,
Mind, Intellect and ego Self Soul
I
I
I
Attachment
I
Self Soul in Material Body
I
Identification with Action
I
Cycle of Transmigration
I
Self Realization
I
Dovetail with Lord
I
I
Reaching home
END
This self soul is under the sway of lord’s inscrutable Material power.
Lord is transcendental, celebrated as Supreme Person all over.
He, who without doubt knows the supreme soul, self of all, transcendental supreme person. who is the knower of everything and he as such worships him devotedly.
Iti guhaytamasm shastramidamuktam mayaanaghI
Etadbudhva budhimansayatkritkritashch bharatII (15.20)
O sinless Arjun! I have narrated you this absolute secret knowledge, knowing which the embodied self soul attains wisdom and becomes most perfect in his endeavors.
Monday, October 18, 2010
ETERNITY WITHIN YOU
There are two vital things to make this universe keep moving.
They are two in form.
1. Eternal Energy
2. Material Energy
Lord Krishna says in Shrimad Bhagwad Geeta that these two are beginning less.
parkritam purusham chiv vidhianadi ubhavapi I
vikaranshch guranshch vidhi parkritisambhwan II
Parkriti and Purush know both these as beginning less. And all modifications such as likes and dislikes and all objects etc constituted of the three gunas as born of Parkriti.
Apart from Material Nature in form of three evolutes, there is another Superior Energy of Lord Krishna.
In chapter seven Lord Krishna has described two energies:
bhumiapoanlo vayu kham manoh bhudhirev ch I
ahankaram etiayam me bhinnah parkriti ashatdha II (7.4)
Earth, water, fire, air, space, mind, intellect, and ego are eight folded different type of my nature.
Lord unfolds eight types of his transient nature.
There are two types of nature of which self takes shape.
Unanimated and animate
But both are the shapes which the self itself has transformed into.
Lord Krishna unfolds eight types of his transient nature.
Earth, water, fire, air and ether along with mind set, intellect, and ego are unanimated nature of Lord Krishna.
These are not different from the self.
aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedsm dharyate jagat II (5)
Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe
The other nature is animated individual soul nature of the almighty self whereby this universe is created and sustained by self.
Now it is abundantly clear that self/supreme self divided itself in two forms to play with itself and enjoy with itself.
This not deliberation of seers or philosophy enunciated by some persons who have discovered something new and they formulating some fiction.
Material Nature is present in every aspect of life in form of three evolutes. Goodness, Passion and Ignorance.
karya karan kartitve hetur pakritiruchayae I
pursha sukh dukhanam bhoktritve heturuchayte II
purshah parkritstho hi bhunkte parikirtijan gurhan
karnam gurh sagoas sadasad yonijanamasuii (19-21)
Parkriti is said to be responsible for bringing forth the evolutes and the instruments; while the individual soul is said to be the enjoyer or sufferer having undergone the experience of joys and sorrows.
Only the Pursha seated in the Parkriti- sense objects- of the three gunas evolved from Parkriti and it is this contact with these three gunas that is responsible for the birth of this soul n good and bad wombs
Material illusion and Lord are so interred connected that it is not possible to differentiate them. Though they are said to be distinct from each other yet ordinarily a person cannot see the difference. Since the illusion is the power of all mighty himself, he cannot be seen different from it. But the nature is manifest and is visible and invisible too. All the manifestation, one see all around is nothing accept the illusion, nature, and manifestation of nature or its modification.
The Parkriti, the equilibrium of its gunas a in projection.
Of this universe, the Parkriti transforms into causes and effects, assumed through these gunas, the condition of such modification. But the Pursha, unmodified merely looks on.
Since the self is the source of every thing nature working in its direction, always is blissful and continues its play with the Parkriti. He is beyond the world, yet he holds the worlds by entering into them. He transcends time, becomes time. Being infinite, he shines as finite, even being formless assumes forms. He is one and single, he is neither held nor holder, these are all names
The self is the consciousness and it consists of consciousness alone.
This consciousness in creatures have never indulged in any of body’s action yet its identification with these acts, the resultant of the churning of three gunas of Parkriti put this Pursha in the circle of birth and death.
Those preaching against the very existence of God can say anything as to how it was that there birth occurred from the womb of particular mother, why the nears and dears to them died and could not be revived despite best medical aid available at the relevant time, what was the thing which departed from the body and why could not be retrieved?
But in these three verses from Holy Bhagwad Geeta, the cycle of birth and death has been explained.
The accumulation of past deeds decides nature of species.
Actually onlooker being the part and parcel of the same super consciousness has never been a subject of decay nor now it is, nor will it ever become so.
Embodiment decays whenever consciousness departs from it. The attachment or identification of self/soul./finite with the infinite is the root cause of incarnation again and again
updrashtaanumanta ch bharta bhokta maheshwra I
parmatam eti chapyiukto deheasminpurshah parah II
ya evam veti purasham parikriti ch gurhein sah i
sarvatha varatmano api sa na bhuyoabhijayte ii (13.22-23)
The spirit dwelling in this body is really the same as supreme. It has been spoken as witness, the true guide, the sustainer of all, experiencer [as is embodied overlord] and the absolute as well
He, who knows the Pursha and Parkriti with the gunas, even though performing his duties in usual manner, is never born again.
This is the knowledge which is the crux of this chapter whereby a seer can realize his own self.
That is why it is knowledge which discovers existing truth which is a sort of science of true nature of self.
They are two in form.
1. Eternal Energy
2. Material Energy
Lord Krishna says in Shrimad Bhagwad Geeta that these two are beginning less.
parkritam purusham chiv vidhianadi ubhavapi I
vikaranshch guranshch vidhi parkritisambhwan II
Parkriti and Purush know both these as beginning less. And all modifications such as likes and dislikes and all objects etc constituted of the three gunas as born of Parkriti.
Apart from Material Nature in form of three evolutes, there is another Superior Energy of Lord Krishna.
In chapter seven Lord Krishna has described two energies:
bhumiapoanlo vayu kham manoh bhudhirev ch I
ahankaram etiayam me bhinnah parkriti ashatdha II (7.4)
Earth, water, fire, air, space, mind, intellect, and ego are eight folded different type of my nature.
Lord unfolds eight types of his transient nature.
There are two types of nature of which self takes shape.
Unanimated and animate
But both are the shapes which the self itself has transformed into.
Lord Krishna unfolds eight types of his transient nature.
Earth, water, fire, air and ether along with mind set, intellect, and ego are unanimated nature of Lord Krishna.
These are not different from the self.
aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedsm dharyate jagat II (5)
Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe
The other nature is animated individual soul nature of the almighty self whereby this universe is created and sustained by self.
Now it is abundantly clear that self/supreme self divided itself in two forms to play with itself and enjoy with itself.
This not deliberation of seers or philosophy enunciated by some persons who have discovered something new and they formulating some fiction.
Material Nature is present in every aspect of life in form of three evolutes. Goodness, Passion and Ignorance.
karya karan kartitve hetur pakritiruchayae I
pursha sukh dukhanam bhoktritve heturuchayte II
purshah parkritstho hi bhunkte parikirtijan gurhan
karnam gurh sagoas sadasad yonijanamasuii (19-21)
Parkriti is said to be responsible for bringing forth the evolutes and the instruments; while the individual soul is said to be the enjoyer or sufferer having undergone the experience of joys and sorrows.
Only the Pursha seated in the Parkriti- sense objects- of the three gunas evolved from Parkriti and it is this contact with these three gunas that is responsible for the birth of this soul n good and bad wombs
Material illusion and Lord are so interred connected that it is not possible to differentiate them. Though they are said to be distinct from each other yet ordinarily a person cannot see the difference. Since the illusion is the power of all mighty himself, he cannot be seen different from it. But the nature is manifest and is visible and invisible too. All the manifestation, one see all around is nothing accept the illusion, nature, and manifestation of nature or its modification.
The Parkriti, the equilibrium of its gunas a in projection.
Of this universe, the Parkriti transforms into causes and effects, assumed through these gunas, the condition of such modification. But the Pursha, unmodified merely looks on.
Since the self is the source of every thing nature working in its direction, always is blissful and continues its play with the Parkriti. He is beyond the world, yet he holds the worlds by entering into them. He transcends time, becomes time. Being infinite, he shines as finite, even being formless assumes forms. He is one and single, he is neither held nor holder, these are all names
The self is the consciousness and it consists of consciousness alone.
This consciousness in creatures have never indulged in any of body’s action yet its identification with these acts, the resultant of the churning of three gunas of Parkriti put this Pursha in the circle of birth and death.
Those preaching against the very existence of God can say anything as to how it was that there birth occurred from the womb of particular mother, why the nears and dears to them died and could not be revived despite best medical aid available at the relevant time, what was the thing which departed from the body and why could not be retrieved?
But in these three verses from Holy Bhagwad Geeta, the cycle of birth and death has been explained.
The accumulation of past deeds decides nature of species.
Actually onlooker being the part and parcel of the same super consciousness has never been a subject of decay nor now it is, nor will it ever become so.
Embodiment decays whenever consciousness departs from it. The attachment or identification of self/soul./finite with the infinite is the root cause of incarnation again and again
updrashtaanumanta ch bharta bhokta maheshwra I
parmatam eti chapyiukto deheasminpurshah parah II
ya evam veti purasham parikriti ch gurhein sah i
sarvatha varatmano api sa na bhuyoabhijayte ii (13.22-23)
The spirit dwelling in this body is really the same as supreme. It has been spoken as witness, the true guide, the sustainer of all, experiencer [as is embodied overlord] and the absolute as well
He, who knows the Pursha and Parkriti with the gunas, even though performing his duties in usual manner, is never born again.
This is the knowledge which is the crux of this chapter whereby a seer can realize his own self.
That is why it is knowledge which discovers existing truth which is a sort of science of true nature of self.
Sunday, October 17, 2010
INACTION IN ACTION
Lord Krishna has summarized illuminated embodied self soul in chapter five in Shrimad Bhagwad Geeta:
neiv kinchitkromiiti yukto manyet tatvavit I
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan II (5.8-9)
The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.
Thirteen activities have been given in these two verses and there is no activity of embodiment has been left over.
Seeing
Hearing
Touching
Smelling,
Drinking,
Walking,
Sleeping,
Breathing,
Speaking,
Answering call of nature,
Grasping,
Opening and
Closing the eyes
The self soul on being aware of its reality stays unperturbed.
With knowledge that Lord is present in all and every animate and inanimate, thing one comes across or those are celestial and invisible are having modification of Lord alone, a self soul never laments.
Whether they are in nature or in shape of nature it is very modification of Lord himself.
Karamyogi thus knowing this conquers mind, masters senses and by devotion to Lord his heart purified, sees Lord every where.
Action is the result of three qualities of nature and the spirit in embodiment has nothing to do with action and it is only witness of action.
On realizing the reality, embodied self soul while appearing to be doing all activities of senses does actually nothing as it has realized that it is mere divine spark illuminating the body, mind, intellect, senses and itself is merely onlooker seeing the material body undergoing the reactions in form of dualities of life in that particular body.
It is noteworthy that being divine spark the self soul is incapable of doing any thing itself. It merely ignites the material nature. Finding expression through material nature, the self soul identifies itself with material body.
Lord Krishna says in chapter 5 of Shrimad Bhagwad Geeta:
yogyuktovishudhatma vijitatma jitendriyah I
sarvabhutatmbhutatma kurvanapi na lipayate II (5.7)
The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified himself with self/Lord of all beings remains unaffected, even though performing action.
The wise man having come to know the reality of worldly things percepts that while doing every act, he is not the doer and senses are playing with their sense objects and soul seated in embodiment is not doer.
Lord has enumerated all sense actions in these verses and directed that having seen through thus reality a renounced soul should be considered aloof from all these acts and being witness is not the doer dispassionately observing every act but remaining unattached.
neiv kinchitkromiiti yukto manyet tatvavit I
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan II (5.8-9)
The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.
Thirteen activities have been given in these two verses and there is no activity of embodiment has been left over.
Seeing
Hearing
Touching
Smelling,
Drinking,
Walking,
Sleeping,
Breathing,
Speaking,
Answering call of nature,
Grasping,
Opening and
Closing the eyes
The self soul on being aware of its reality stays unperturbed.
With knowledge that Lord is present in all and every animate and inanimate, thing one comes across or those are celestial and invisible are having modification of Lord alone, a self soul never laments.
Whether they are in nature or in shape of nature it is very modification of Lord himself.
Karamyogi thus knowing this conquers mind, masters senses and by devotion to Lord his heart purified, sees Lord every where.
Action is the result of three qualities of nature and the spirit in embodiment has nothing to do with action and it is only witness of action.
On realizing the reality, embodied self soul while appearing to be doing all activities of senses does actually nothing as it has realized that it is mere divine spark illuminating the body, mind, intellect, senses and itself is merely onlooker seeing the material body undergoing the reactions in form of dualities of life in that particular body.
It is noteworthy that being divine spark the self soul is incapable of doing any thing itself. It merely ignites the material nature. Finding expression through material nature, the self soul identifies itself with material body.
Lord Krishna says in chapter 5 of Shrimad Bhagwad Geeta:
yogyuktovishudhatma vijitatma jitendriyah I
sarvabhutatmbhutatma kurvanapi na lipayate II (5.7)
The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified himself with self/Lord of all beings remains unaffected, even though performing action.
The wise man having come to know the reality of worldly things percepts that while doing every act, he is not the doer and senses are playing with their sense objects and soul seated in embodiment is not doer.
Lord has enumerated all sense actions in these verses and directed that having seen through thus reality a renounced soul should be considered aloof from all these acts and being witness is not the doer dispassionately observing every act but remaining unattached.
Sunday, October 10, 2010
EMANCIPATION MADE EASY
Most of us are so embroiled in daily routine of mind body orgasm activity that we assume that attaining maximum accumulation of material objects is the most important to attain happiness. We have no time to think as to what is purpose of this human form. When we try to feel happiness out material objects that ultimately causes pain.
Identification of self soul with mind body orgasm is the cause of transmigration.
One question has always arisen in mind as to how attain emancipation?
Lord Krishna has given easiest way to attain this. He says in chapter nine of Shrimad Bhagwad Geeta:
See verse 27 and 28 of Chapter 9:
Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II
Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II
Arjun whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.
Mind thus established in renunciation of all actions, you will be freed from the bonds of karma in the shape of good and evil reactions and effects, you shall be free and attain me.
Pure self is the reflection Lord.
Self soul is consciousness uncontaminated, but still illuminating not only senses, mind and body but pervading all beings.
It is the reflection of supreme consciousness.
The Sun is one but it illuminates the entire universe.
Its rays are not different from it but ignorant sees it different and emanating from Sun.
Self soul seated in the body which has been formed to undergo the fruits of past deeds, neither takes birth nor dies with bodies, but its attachment makes it appear to be so.
This soul is unborn, ancient, immortal, everlasting and eternal.
Consciousness never dies with body being slain.
Lord Krishna again says in chapter 12 of Shrimad Bhagwad Geeta
Ye tu sarvarhi karmarhi mayi sanyasy matparh I
Ananyenev yogen mam dhyayanat upaste II
Teshamaham samudhartah mrityusansarsagrat I
Bhavami na chirarth mayyaveshitchetsam II (12.6-7)
Those who surrender all their actions to me and who faithfully devote themselves by meditating on me and worshiping me.
I deliver them from the cycle of birth and death swiftly.
Lord Krishna has at many places in this eternal message to humanity has assured his devotees deliverance from the circle of birth and death.
The devotion to Lord is very easy and available at hand.
As a child depending upon his mother is secure as his dependence/ surrender is complete.
Such is the dependence of devotee on the Lord Krishna.
There is no other shelter.
Devotee has no wish of his own.
Every desire merged in desire of Lord.
Surrendering every activity unto Lord, remembering him every moment, mind and intellect completely submerged in Lord by transcendental devotional service, the Lord assures such devotee emancipation from the cycle of birth and death.
This is easiest way to attain emancipation from cycle of birth and death.
Identification of self soul with mind body orgasm is the cause of transmigration.
One question has always arisen in mind as to how attain emancipation?
Lord Krishna has given easiest way to attain this. He says in chapter nine of Shrimad Bhagwad Geeta:
See verse 27 and 28 of Chapter 9:
Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II
Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II
Arjun whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.
Mind thus established in renunciation of all actions, you will be freed from the bonds of karma in the shape of good and evil reactions and effects, you shall be free and attain me.
Pure self is the reflection Lord.
Self soul is consciousness uncontaminated, but still illuminating not only senses, mind and body but pervading all beings.
It is the reflection of supreme consciousness.
The Sun is one but it illuminates the entire universe.
Its rays are not different from it but ignorant sees it different and emanating from Sun.
Self soul seated in the body which has been formed to undergo the fruits of past deeds, neither takes birth nor dies with bodies, but its attachment makes it appear to be so.
This soul is unborn, ancient, immortal, everlasting and eternal.
Consciousness never dies with body being slain.
Lord Krishna again says in chapter 12 of Shrimad Bhagwad Geeta
Ye tu sarvarhi karmarhi mayi sanyasy matparh I
Ananyenev yogen mam dhyayanat upaste II
Teshamaham samudhartah mrityusansarsagrat I
Bhavami na chirarth mayyaveshitchetsam II (12.6-7)
Those who surrender all their actions to me and who faithfully devote themselves by meditating on me and worshiping me.
I deliver them from the cycle of birth and death swiftly.
Lord Krishna has at many places in this eternal message to humanity has assured his devotees deliverance from the circle of birth and death.
The devotion to Lord is very easy and available at hand.
As a child depending upon his mother is secure as his dependence/ surrender is complete.
Such is the dependence of devotee on the Lord Krishna.
There is no other shelter.
Devotee has no wish of his own.
Every desire merged in desire of Lord.
Surrendering every activity unto Lord, remembering him every moment, mind and intellect completely submerged in Lord by transcendental devotional service, the Lord assures such devotee emancipation from the cycle of birth and death.
This is easiest way to attain emancipation from cycle of birth and death.
Sunday, October 3, 2010
LET HAPPINESS BE ATTAINED AT THIS MOMENT
If embodied soul remains resting in consciousness, seeing oneself distinct from the body, then even it will become happy, peaceful and free from bonds.
Identification with mind is the root cause of transmigration.
More the ego of doer ship, deeper the bondage.
I am the doer. Cobra in form of this ego has bitten EMBODIED SELF SOUL
I am not the doer; this determination shall lead it to happiness.
Why a person is gloomy.
It is the mind which reflects the reaction to a particular situation.
A particular reaction may bring a sort of happiness to one and distress to other.
Same situation reflecting two reactions in two different minds is stark reality.
It is reality that the self soul has no connection with mind, intellect, senses and body.
It is their illuminator.
It is witness of every situation.
While listening, it appears to be using ear, while seeing, it appears to be using eye.
This can be applied to all senses but actually senses are roaming in their object.
In chapter 5 chapter of Shrimad Bhagwad Geeta Lord Krishna reveals in verse 8 and 9:
nev kinchitkromiiti yukto manyet tatvavit I
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan II (5.8-9)
The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.
The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified him / her self with self/Lord of all beings remains unaffected, even though performing action.
Righteousness and unrighteousness, pleasure and pain are evolutes which purely pertain to mind and these are no concern of yours.
You are neither the doer of theses acts nor the reaper of their consequences, so you are always free.
Since embodied soul identifying with mind seems to be bitten by the black snake ego of doer ship, it is necessary to drink the antidote of faith in the fact that self soul is not the doer to be happy.
Desire, attachment, passion, craving, obsession for any thing, all are tormenting for a seeker of self realization.
One with eyes of spiritual wisdom can feel the presence of Lord by shedding all these elements born out of ignorance of self.
Having a deep identification with mind, intellect and senses, self soul cannot get rid of these even when living one body.
Lord Krishna specifies in verse 8 and 9 of chapter 15 of Shrimad Bhagwad Geeta:
Shariram yadavapnoti yachchutkramati ishwarahI
Grihitvaetani sanyati vayurgandhanivashayat II
Kshotram chakshuh saparshanam
ch rasnam ghrarhamev ch I
adhishthay manashchayam
vishyananupsevate II (8.9)
As the air takes away fragrance from its source, living entity while obtaining a new body or leaving a particular embodiment, or while staying in a body, it carries these senses and mind.
Living entity obtains Ear, eyes, the organ of touch, taste and smell as well as mind and enjoys the sense objects through them in new body.
While the living entity situated in a body, leaving or obtaining a new body in the process of karmic cycle of transmigration from one body to another, takes these senses and mind with it like air taking fragrance from a flower.
One cannot see this process of fragrance being taken away by air but one can seemingly smell it.
The process of living entity taking six senses including mind cannot be perceived by ignorant but wise can see it.
On obtaining new body, the conditioned self soul again starts its struggle with these senses, mind, intellect, to get happiness out of sense objects but it does not dawns upon it that the human form has bee blessed for realization and not for accumulating material prosperity.
Utkramantam sithitam vapi
bhunjanam va gurhanvitam I
vimudha nanupashayanti
pashayanti gyanchakshushah II
yatanto yoginashchenam
pashyatiatamaniavasthitamI
yatantoapiakritatmano nainam
pashayantiachetsahII (10-11)
Not ignorant but realized one can feel the presence of self soul while living in body, while enjoying the sense objects or when leaving the body.
Wise percept this soul through eyes of wisdom but ignorant even while making efforts, can not realize them.
Persons of self knowledge having realized them can perceive the self soul leaving the embodiment, seated in embodiment and posing to enjoy the sense objects, through sense organs.
They are capable of perceiving self soul being eluded by the three evolutes of material nature, but this perception is not possible for those who are ignorant. Faculties to see these realties are always available to all beings, but human form is, comparatively an easy instrument to access this goal.
Ignorant cannot perceive living entity departing from the body, staying in the body, enjoying sense objects by associating with material body and its being under the spell of modes of material nature but men of wisdom can see it.
One has to minutely observe as to what is the reality.
As a trader takes away his shop from one place to another and start functioning his business on a changed venue, the self soul being conditioned to enjoy senses objects through sense outlets starts the functioning of senses through new body which it attains due to karmic action and reactions.
As it has been conditioned to do so, it does those acts of sense gratification in new bodies because of attachment and desires for sense gratification.
The self soul has been going into embodiments of higher and lower species for the time immemorial.
This virtual chain of birth and death don’t stop till it becomes desire less.
Identification with mind is the root cause of transmigration.
More the ego of doer ship, deeper the bondage.
I am the doer. Cobra in form of this ego has bitten EMBODIED SELF SOUL
I am not the doer; this determination shall lead it to happiness.
Why a person is gloomy.
It is the mind which reflects the reaction to a particular situation.
A particular reaction may bring a sort of happiness to one and distress to other.
Same situation reflecting two reactions in two different minds is stark reality.
It is reality that the self soul has no connection with mind, intellect, senses and body.
It is their illuminator.
It is witness of every situation.
While listening, it appears to be using ear, while seeing, it appears to be using eye.
This can be applied to all senses but actually senses are roaming in their object.
In chapter 5 chapter of Shrimad Bhagwad Geeta Lord Krishna reveals in verse 8 and 9:
nev kinchitkromiiti yukto manyet tatvavit I
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan II (5.8-9)
The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.
The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified him / her self with self/Lord of all beings remains unaffected, even though performing action.
Righteousness and unrighteousness, pleasure and pain are evolutes which purely pertain to mind and these are no concern of yours.
You are neither the doer of theses acts nor the reaper of their consequences, so you are always free.
Since embodied soul identifying with mind seems to be bitten by the black snake ego of doer ship, it is necessary to drink the antidote of faith in the fact that self soul is not the doer to be happy.
Desire, attachment, passion, craving, obsession for any thing, all are tormenting for a seeker of self realization.
One with eyes of spiritual wisdom can feel the presence of Lord by shedding all these elements born out of ignorance of self.
Having a deep identification with mind, intellect and senses, self soul cannot get rid of these even when living one body.
Lord Krishna specifies in verse 8 and 9 of chapter 15 of Shrimad Bhagwad Geeta:
Shariram yadavapnoti yachchutkramati ishwarahI
Grihitvaetani sanyati vayurgandhanivashayat II
Kshotram chakshuh saparshanam
ch rasnam ghrarhamev ch I
adhishthay manashchayam
vishyananupsevate II (8.9)
As the air takes away fragrance from its source, living entity while obtaining a new body or leaving a particular embodiment, or while staying in a body, it carries these senses and mind.
Living entity obtains Ear, eyes, the organ of touch, taste and smell as well as mind and enjoys the sense objects through them in new body.
While the living entity situated in a body, leaving or obtaining a new body in the process of karmic cycle of transmigration from one body to another, takes these senses and mind with it like air taking fragrance from a flower.
One cannot see this process of fragrance being taken away by air but one can seemingly smell it.
The process of living entity taking six senses including mind cannot be perceived by ignorant but wise can see it.
On obtaining new body, the conditioned self soul again starts its struggle with these senses, mind, intellect, to get happiness out of sense objects but it does not dawns upon it that the human form has bee blessed for realization and not for accumulating material prosperity.
Utkramantam sithitam vapi
bhunjanam va gurhanvitam I
vimudha nanupashayanti
pashayanti gyanchakshushah II
yatanto yoginashchenam
pashyatiatamaniavasthitamI
yatantoapiakritatmano nainam
pashayantiachetsahII (10-11)
Not ignorant but realized one can feel the presence of self soul while living in body, while enjoying the sense objects or when leaving the body.
Wise percept this soul through eyes of wisdom but ignorant even while making efforts, can not realize them.
Persons of self knowledge having realized them can perceive the self soul leaving the embodiment, seated in embodiment and posing to enjoy the sense objects, through sense organs.
They are capable of perceiving self soul being eluded by the three evolutes of material nature, but this perception is not possible for those who are ignorant. Faculties to see these realties are always available to all beings, but human form is, comparatively an easy instrument to access this goal.
Ignorant cannot perceive living entity departing from the body, staying in the body, enjoying sense objects by associating with material body and its being under the spell of modes of material nature but men of wisdom can see it.
One has to minutely observe as to what is the reality.
As a trader takes away his shop from one place to another and start functioning his business on a changed venue, the self soul being conditioned to enjoy senses objects through sense outlets starts the functioning of senses through new body which it attains due to karmic action and reactions.
As it has been conditioned to do so, it does those acts of sense gratification in new bodies because of attachment and desires for sense gratification.
The self soul has been going into embodiments of higher and lower species for the time immemorial.
This virtual chain of birth and death don’t stop till it becomes desire less.
Subscribe to:
Comments (Atom)