In chapter 18 Lord Krishna tells Arjun as how to attain detachment every where and with all material senses and their objects. On attaining this strategic advantage self soul, attains freedom of reactions as causing transmigration.
Asaktbudhi sarvatra jitaatma vigatsprihah I
Neshkarmyasidhim parmam sanyasenadhigachhti II (18.49)
He whose mind is subdued, intellect is unattached every where, having no infatuation to sense objects, attains through path of knowledge, inaction.
One having attained self control and detachment, disregarding all material gratifications easily obtains, by practice of renunciation, the highest perfect state of freedom from reactions.
Wise one being free from attachment in such acts as lying, sitting, walking, bathing, seeing, touching , hearing, smelling, eating, drinking, breathing, sleeping, answering the call of nature, grasping, closing and opening of eyes, whatever other acts, does not bind like others as he is only watches organs experiencing the sense objects as per reactions of previous attachments.
The same with even eye to all and free from merits and demerits, one should not praise or blame any body who may say or do something good or bad. Only taking pleasure in self, a saint attains renunciation and action less ness.
By treading self alone and attaining action less ness he reaches lord.
All these are prescription and preparation for seeking liberation.
Goswami Tulsi Dass has aptly described this phenomena in Sunderkand where Lord Rama addresses Vibhishan:
sunahu sakha nija kahau subhau, jan bhusundi sambhu girijau I
jo nara hoin charachara drohi, Avaien sabhaya sarana taki mohi I
taji mada moha kapat chala nana, karau sadya tehi sadhu samana I
Janani janaka bandhu suta dara, tanu dhanu bhavana suhrda parivara I
saba kai mamata taga batori, mama pada manahi bandha bar dori I
samadarasi iccha kachhu nahi, harasa soka bhaya nahi mana mahin I
asa sajjana mama ura basa kaise , lobh hridey basin dhanu jaise I
tumha sarikhe santa priya more , dharau deha nahin ana nihore I
.Listen, My friend: I tell you My nature, which is known to Bhusandi, Shambhu (Lord Shiva} and Girija too.
If a man, even though he has been an enemy of the whole animate and inanimate creation, comes terror-stricken to Me, seeking My protection and
discarding vanity, infatuation, hypocrisy and trickeries of various kinds, I speedily make
him the very like of a saint.
The ties of affection that bind a man to his mother, father, brother, son, wife, body, wealth, house, friends and relations are like so many threads
which a pious soul gathers up and twists into a string wherewith he binds his soul to My
feet. Nay, he looks upon all with the same eye and has no craving and his mind is free
from joy, grief and fear. A saint of this description abides in My heart even as money resides in the heart of a covetous man. Only saints of your type are dear to Me; for the sake of none else do embody Myself forth. (Doha 48)
Siddhim prapto yatha braham tathapnoti nibodh me I
Samasenev kontey nishtha gyanasya ya parah II (18.50)
Arjun! Know from me briefly as to how a man having attained freedom from reaction, which is the highest consummation of the path of knowledge, reaches Abraham.
The lord of universe is disclosing as to how a person who has reached action less ness through path of knowledge, attains Braham which is the supreme self and reaching that stage, one is liberated.
Actually for self, there is no bondage.
If a self in embodiment, develops non existing feeling of bondage, then none can cause his freedom as presumed thing are always non existing.
The embodiment itself is a result of past deeds. as soon as they exhaust, embodiment can not be retained even for a moment. till there is remainder of fruits of past to be undergone, even destiny does not interferes.
One’s attachment and identification with actions, is the cause of bondage and when one reaches freedom from reaction by surrendering all actions to Lord Krishna, he attains more of liberation from other aspects of binding force of Lord’s willing power
Budhya vishuddhya ukto dhritiatnam nayamya ch I
Shabdadinvishyanstyaktwa ragdvesho vayudasya ch II
Viviktsevi laghvashi yatvakkaymansa I
Dhayanyogpro nityam varagyam samupashritah II
Ahanakarm balam darpam kamam krodham pargraham I
Vimuchya nirmamah shanto barahambhayay kalpate II (18.51-53)
Endowed with a unblemished intellect and taking light satvic food, living in lonely place having rejected sound and other objects of senses, having controlled mind, speech and body and senses, having got rid of aversion or attraction, remaining ever devoted to yoga of meditation, giving up egotism, pride of strength, arrogance, lust, anger and storing of luxuries, devoid of attachment.
such a man becomes quite qualified for oneness with Braham, the truth, bliss and Supreme Consciousness.
One whose intellect is not attached with anything other than self all around, untarnished, by shunning sense of sound etc. and by satvic firmness controlling body, senses, mind, devoid of attraction and aversion, living in solitary place, having been firm in renunciation and meditation.
Giving up egoism, pride in strength, arrogance, lust, anger and habit of storing things and having become unattached, peaceful is considered to have become quite oneness with almighty Baraham
One treading the path of knowledge is completely devoid of any relation with world or its components, comes to know the all pervading Lord who is always available and it can be felt by that liberated soul.
Barahambhutah parasanatma na shochati na kankshti I
Samah sarveshu bhuteshu madbhakti labhte param II (18.54)
Established in identity with Braham and cheerful in mind, no longer craves or Grieves for anything. Seeing same in all beings, such Yogi attains supreme devotion in me.
The optimization of wisdom of self, is to see same self in all beings.
All embodiments are the result of past deeds.
Queer mixtures of five basic elements of ether, water, air, fire and earth and self is consciousness charging all of them.
So there is no difference of existence in them but the ignorant differentiate by comparison of shape of embodiments.
Monday, May 31, 2010
Sunday, May 30, 2010
WHAT IS WISDOM AS PER LORD KRISHNA
Lord Krishna in chapter 13 elaborates as to what is this body and its knower
Idam srirum kontey! khetrum itiabhidheyate I
Etadyo veti tam prahu khetragya itti tadvidah II (13.1)
Lord Krishna says that the embodiment is termed as the field.
And he, who knows it, sages call it, the Knower of the body.
Every embodiment, whatsoever may be the shape, is actually a field through which the blissful self soul ‘jeeva’ enjoys the fruit of his 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 and after a proper time, the fruits are obtained in the shape of crops. Some time, the divine destroys it by feminine or over raining or flood but fruit do occur.
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 coming as reactions.
Despite being aloof and unconcerned, his perception of doer causes him an unending conditioned bondage. It is made to undergo, through identification joy and sorrow, pain and pleasure, happiness and distress, acquisition and loss of materialistic things etc.
The knower of this field is he Himself.
Invisible but seated in this body as consciousness
Consciousness is the Lord’s particle and 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 result 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 with body is so grave that he percepts every worldly act to have been done by it.
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.
Khetragyam chapi mam vidhi sarvakhetreshua bharat I
Khetraksetshur gyanam yat tat gyanam matam mama I1 (2)
Know myself to be khetragya in all khetras, Arjun.
And I consider this knowledge of khetra and khetragya as Wisdom.
Individual soul in all the embodiments, is the same blissful self, Bahaman himself.
To understand it by a simple assumption:
Different earthen lamps are lighted by one burning candle. Light in candle and burning lamps are the same.
The entire universe is kindled with the same eternal spark of divinity. Lord eternal seated in all beings as enjoyer. He is not the doer of any act of the body. He has never done anything, nor he is doing anything nor will he do anything in future. But identification of self soul with the embodiment caused all the vicious circle of transmigration.
As a pure white sapphire put before a red color prism, reflects red color in it, so is the case of self soul identifying itself with material nature.
When do you think the self soul indulged in anger?
Never is the apt reply.
It was due to mode of passion that one is angered when his desire is not fulfilled or his command is not followed. In that fit of rage the self soul is onlooker.
Watch it when you are in rage.
So this is the attachment and identification which binds the pure self soul to this material body and acts coming from material nature. See that witness and identify your self with that. Rest assures you are that witness and not the body.
Wisdom does not create anything new.
It illuminates the already existing facts. If one is ignorant of the existing fact, the fact itself does not vanish.
Wisdom is to know the embodiment and its knower charging and sparking it.
Soul in every creature is the blissful self himself without any differentiation.
Idam srirum kontey! khetrum itiabhidheyate I
Etadyo veti tam prahu khetragya itti tadvidah II (13.1)
Lord Krishna says that the embodiment is termed as the field.
And he, who knows it, sages call it, the Knower of the body.
Every embodiment, whatsoever may be the shape, is actually a field through which the blissful self soul ‘jeeva’ enjoys the fruit of his 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 and after a proper time, the fruits are obtained in the shape of crops. Some time, the divine destroys it by feminine or over raining or flood but fruit do occur.
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 coming as reactions.
Despite being aloof and unconcerned, his perception of doer causes him an unending conditioned bondage. It is made to undergo, through identification joy and sorrow, pain and pleasure, happiness and distress, acquisition and loss of materialistic things etc.
The knower of this field is he Himself.
Invisible but seated in this body as consciousness
Consciousness is the Lord’s particle and 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 result 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 with body is so grave that he percepts every worldly act to have been done by it.
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.
Khetragyam chapi mam vidhi sarvakhetreshua bharat I
Khetraksetshur gyanam yat tat gyanam matam mama I1 (2)
Know myself to be khetragya in all khetras, Arjun.
And I consider this knowledge of khetra and khetragya as Wisdom.
Individual soul in all the embodiments, is the same blissful self, Bahaman himself.
To understand it by a simple assumption:
Different earthen lamps are lighted by one burning candle. Light in candle and burning lamps are the same.
The entire universe is kindled with the same eternal spark of divinity. Lord eternal seated in all beings as enjoyer. He is not the doer of any act of the body. He has never done anything, nor he is doing anything nor will he do anything in future. But identification of self soul with the embodiment caused all the vicious circle of transmigration.
As a pure white sapphire put before a red color prism, reflects red color in it, so is the case of self soul identifying itself with material nature.
When do you think the self soul indulged in anger?
Never is the apt reply.
It was due to mode of passion that one is angered when his desire is not fulfilled or his command is not followed. In that fit of rage the self soul is onlooker.
Watch it when you are in rage.
So this is the attachment and identification which binds the pure self soul to this material body and acts coming from material nature. See that witness and identify your self with that. Rest assures you are that witness and not the body.
Wisdom does not create anything new.
It illuminates the already existing facts. If one is ignorant of the existing fact, the fact itself does not vanish.
Wisdom is to know the embodiment and its knower charging and sparking it.
Soul in every creature is the blissful self himself without any differentiation.
Thursday, May 27, 2010
WHO TRANSCENDS ILLUSION
It is very difficult for an embodied self soul to transcend illusion created by identification with mind body orgasm but Lord Krishna in Shrimad Bhagwad Geeta has given freedom to self soul to attain freedom from illusion by devotion unto Him.
This entire universe is pervaded by three modes of material nature. Lord Krishna says in chapter seven:
Tribhirgurhmayerbhavebhirebhi sarvamidam jagat I
Mohitam naabhijanati mamebhayah paramavayayam II (7.12)
The whole of this creation is deluded by these objects of nature- sattavic, rajas and tamsa; that is why this world fails to recognize me standing apart from these evolutes and imperishable.
Entire universe is the result of inter action of self soul with three modes of nature. Verse 40 of chapter 18 is self explanatory in this context
Na tadasti prithviyam va divi deveshu va punah I
Satvam parkritirjermuktam yadebhi sayatribhirgurheh II
There is no being on earth, heaven and again among demigods who is free from three modes of materil nature viz purity or goodness, passion, and ignorance.
All beings are after effect of attachment of self souls with three modes of nature and they remain attached to material because of them.
All these modes are emanating from supreme infinite Lord Krishna but he is not affected by these modes of material nature.
As they are his manifestation, they are under his control.
The Lord is Nirgunah.
So is the self soul living entity, consciousness free from all these modes except for identification.
Lord Krishna is the creator of the material nature and is never affected by these modes.
The self souls which is the unique creation of almighty, establishes their relation with these modes by identification with mind and intellect. They are hence bound; otherwise they are ever free like the Lord himself.
The three modes of material nature are always present in every aspect of creation.
There is variation of presence as described in chapter 14.
Sattvam rajastama iti gurhan parikiti sambhvha I
Nibhananti mahabaho dehe dehinamavyayam II (.5)
Arjun! Sattava (goodness), Rajas (passion), Tamas (ignorance)- these three qualities born out of nature tie down imperishable soul to the body.
Three qualities sattav, rajas and tamsa born out of nature bind the imperishable soul to the perishable body.
These qualities of the nature have strict binding effect on the soul. Though the difference is invisible yet it can be traced with deep self observation and knowledge.
The Lord has made it clear that the individual soul is the reflection of god himself-
mamavnasho jeevloke jeevbhutahsanatanah (15.7)
But when it comes in contact with these qualities of nature, it involves itself with these qualities of nature to that much extent that it forgets its true self.
Supreme Braham is indestructible and the individual soul is his own reflection, but for the bondage caused by qualities of nature the soul is free.
Tatra satvam nirmaltwatparkashakamanamayam I
Sukhsangen badhnati gyansangen chaanagh II
Rajo ragatamakvidhi trishnasangudbhawam I
Tannibhnati kontey karamsangen dehinam. II
Tamas tu agyanjam vidhi moanam sarvdehinam
Parmaadalasyanidra tannibadnati barat
Satvam sukhe sanjayati rajah karmanhi bharat
Gyanam avritiya tu tamah parmade sanjayatiut (14.6-9)
Arjun! Satva being immaculate, is illuminating and flawless, through identification it binds the Soul with wisdom and joy.
Arjun! Effect of Rajas is passion born of attachment and it binds the Soul through attachment to actions and their fruits.
Arjun! Know Tamas, the deluder of all those who look upon as their own self as an embodiment, as born out of ignorance. It binds the soul through wrong, sloth and sleep.
Satva drives one to joy, Rajas to action; Tamas, clouding wisdom, incites one to error , sleep and sloth.
Lord Krishna has deliberated every aspect of life in Shrimad Bhagwad Geeta. This has been purposely done for guiding the individual soul in human form to realize itself and seek its salvage from the birth and death.
To end this cycle once for all one should separate grain from chaff.
Different qualities and effects of all three gunas have been enumerated.
Control of mind and senses, fortitude, discrimination, devotion to duty, truthfulness, generosity, dispassion, faith, shame, charity, sincerity, modesty and taking pleasure in self are the modification of satva.
Desire, activity, pride, covetousness, haughtiness, praying for comforts, seeing of difference, sense pleasure, disposition due to pride, love for fame, making fun, display of power and aggressiveness, enterprise, these are the effects of rajas
Anger, greed, falsehood, cruelty, begging, stimulation of piety, fatigue, quarrel, grief, infatuation, dejection, a miserable feeling, sleep, expectation, fear and inertia are the modification of tamsa.
If one has exclusive one of the three gunas then one will be having a fixed sort of nature but the past deeds of one’s previous birth if they are mixed one, its results in an mixed nature (as in human form) and it is the most elusive for the soul and it ultimately identifies with the body or with senses, their objects or a particular organ.
The form of beings is result of attachment with these evolutes of material nature of lord. The quality of goodness is a way to salvation, quality of passion is way to the material world and attachment to ignorance leads one to lower bodies or vegetation.
Lord being beyond the parameter of these modes is invisible to the self souls because of their identification with the modification of material nature. Imperishable Lord is present in all beings and non-beings of this creation and he himself is their form enjoying all these modes but still a witness present in the hearts of all beings.
But his three folded divine power of modes is so powerful that it has kept self soul in its darkness.
Lord Krishna tells how to transcend this divine illusory power:
Daivi heaisha gurhmayi mam maya durtayaya I
mamev ye parpadayante mayametam taranti te II (7.14)
This divine energy of mine consisting of three modes is difficult to over come, those who constantly pray me, they easily cross this divine power mine.
Lord is telling all beings that this power of Lord is insurmountable but those who surrender unto him cross this divine and inscrutable power and ultimately go to Lord, their own self.
These modes act like a rope and the self soul opts itself to bind itself in this rope of material nature in quest of happiness through senses gratification.
Nobody can tell the specific time as to when this bondage was inflicted by self soul on itself.
But one certain aspect of this human form is that the Lord is extremely happy with the embodied self soul.
It has been very kindly bestowed with this human form having access to intellect or wisdom to now separate itself from the bondage by mere realization of this fact that embodiment is separate and he has no connection with it it is golden chance to detach itself from the actions and their fruits.
How to shed this bondage?
This is possible in two ways:
mukhayatah tu mahat kripa bhagwadkripalashdva
(Verse 38 of Narada Bhakti Shastra)
It is possible through the association of self soul with the other souls who have attained the realization of lord.
A person whose hands and feet are bounded cannot reclaim his freedom unless he is helped by a free man who may untie his rope and help him free.
It is the liberated soul who can guide a bonded soul to liberate itself.
Any kind of reading or meditation can not help the self soul to achieve this target.
Proper guidance of enlightened one is compulsory.
Uthishth, jagarat, prapya varan nibodhayat
(Kathoupnishad)
The other way is the lord’ own mercy which may come only through his own wish or on acceptance of prayer.
One important thing is that complete surrender makes lord to use his kindness and direct his inscrutable power of material energy to relive the conditioned soul.
But the egoists don’t devote to Lord:
na mam dushkritano mudha parpadayane naradhamah I
mayayaphritgyana asuram bhavamashritah II (7.15)
Those whose wisdom is shadowed by my inscrutable material energy and who have embraced demonic nature, such foolish and veil persons don’t adore me.
Those persons who are involved in materialism and eluded by passion and ignorance don’t adore Krishna, because they think embodiment as their own self. They call this body as their self. In doing so they are very happy and proud of attaining material accumulations for sense gratification.
They also see inexhaustible Supreme Self Krishna as human being.
They don’t see and recognize their ‘conscious self’ an eternal part of supreme consciousness, the self of all beings and superseding every one.
They are carried away by ignorance and gross foolishness, caused by the three qualities of nature imbibing in them.
Lord Krishna defines the liberated Self Soul in chapter 14
Parkasham ch parvritim ch mohamev ch pandav
Na dvethi samprivritani na nrivritani kankshayti (14. 22)
Shri Bhagwan said: Arjun he who hates neither light of knowledge, nor activity, nor even stupor, when prevalent nor longs for them when they have ceased.
First of all the all kindled soul is unaffected when wisdom outcome of goodness mode of material nature (satva) endows upon him, activity born out of passion mode (rajas) and stupor created by ignorance mode (tamsa) as he has attained a position sublime to these modes. he is always conscious of his inner self .
He is ever alert, being master of senses, desire less, freed from the all the three modes, while waiting for the time of leaving the embodiment and going to his real abode of ‘Brahman’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.
Udaseen vad aseeno gurheryorna vichalayete I
Gurha vartant itiev yoavtithti nengate II
Samdukh sukh swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhieastulyanindaatamstuti II
Manapmanyostulyastulyo mitraaripakshyo I
Sarvaarambhprityagi gurhanatitah sa uchayte II
Mam ch yo ayaybhcharerhbhaktiyogen sewate I
Sa gurhansamteetyaetan barahambhuyae kalpate II
Barhamano hi partithaahamamritasyaavavysya ch I
shashwat ch dharmasya sukhasyaekantikasya ch II(14..23-27 )
He who sitting like a witness is not disturbed by gunas (Three qualities of material nature) and who knowing that gunas(Three qualities of material nature) are moving among gunas(Three qualities of material nature), remains established in identity with God/self and never falls from this position
He who is once established in Self, for him there is no difference between sorrow and joy, he takes the clod of earth, a stone, a piece of gold as equal value, for him pleasure and displeasure are alike and same he treats censure and praise.
He who is indifferent to honor and dishonour, sameness for him friend and enemy, he has lost the feeling of doer ship in all actions is stated to be above three modes of nature.
He who constantly worship me through Yoga of exclusive devotion, transcending these three qualities of nature, he is eligible to attain Braham
For I am the ground of imperishable Brahman, eternal nectar, immortality and of the eternal virtue and unending immutable bliss.
The mind is swayed by the past deeds and accumulations in form of body, senses, intellect, as it dwells on sense objects experienced or heard of in many bodies it has obtained till now, when it goes to new body, sleeps over the past and identifies itself with new one.
Though the self soul is free from all bondage but when it follows the mind like lover following his fiancée, it subjects itself to bondage.
This bondage does not exist but the identification with subtle body binds the eternal self with action/sorrow-joy, hatred –desire and unending pairs like this.
When one is able to renounce the attachment with body and its relations in this world he recognizes his own self. with this recognition, reality dawns upon him that the body he has occasionally got is not his ‘self’ rather it is the out come the past works of the previous body or bodies. his identification with it is nothing but fake and unreal. body is transitory. it is fake cover of material nature.
Being enlightened of fact that self being eternal part of ‘supreme self’ one now does not identify itself with any deed of this body.
For him now there is no difference in pairs of sorrow or joy, hot or cold and like pairs.
Inscrutable power of supreme self, consisting of three gunas (three qualities of material nature), creates through them innumerable modifications. All pairs of these modifications consisting of not only animate but inanimate too and the feelings and their likes are also because of these qualities one with realization does not differentiate between them.
Even scolded by wicked or insulted, ridiculed ,calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- being thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.
Lord Krishna is the supreme self Braham - existence-knowledge- bliss absolute. As he is the originator of all this and many other galaxies, he holds the key to peace eternal and material prosperity.
This entire universe is pervaded by three modes of material nature. Lord Krishna says in chapter seven:
Tribhirgurhmayerbhavebhirebhi sarvamidam jagat I
Mohitam naabhijanati mamebhayah paramavayayam II (7.12)
The whole of this creation is deluded by these objects of nature- sattavic, rajas and tamsa; that is why this world fails to recognize me standing apart from these evolutes and imperishable.
Entire universe is the result of inter action of self soul with three modes of nature. Verse 40 of chapter 18 is self explanatory in this context
Na tadasti prithviyam va divi deveshu va punah I
Satvam parkritirjermuktam yadebhi sayatribhirgurheh II
There is no being on earth, heaven and again among demigods who is free from three modes of materil nature viz purity or goodness, passion, and ignorance.
All beings are after effect of attachment of self souls with three modes of nature and they remain attached to material because of them.
All these modes are emanating from supreme infinite Lord Krishna but he is not affected by these modes of material nature.
As they are his manifestation, they are under his control.
The Lord is Nirgunah.
So is the self soul living entity, consciousness free from all these modes except for identification.
Lord Krishna is the creator of the material nature and is never affected by these modes.
The self souls which is the unique creation of almighty, establishes their relation with these modes by identification with mind and intellect. They are hence bound; otherwise they are ever free like the Lord himself.
The three modes of material nature are always present in every aspect of creation.
There is variation of presence as described in chapter 14.
Sattvam rajastama iti gurhan parikiti sambhvha I
Nibhananti mahabaho dehe dehinamavyayam II (.5)
Arjun! Sattava (goodness), Rajas (passion), Tamas (ignorance)- these three qualities born out of nature tie down imperishable soul to the body.
Three qualities sattav, rajas and tamsa born out of nature bind the imperishable soul to the perishable body.
These qualities of the nature have strict binding effect on the soul. Though the difference is invisible yet it can be traced with deep self observation and knowledge.
The Lord has made it clear that the individual soul is the reflection of god himself-
mamavnasho jeevloke jeevbhutahsanatanah (15.7)
But when it comes in contact with these qualities of nature, it involves itself with these qualities of nature to that much extent that it forgets its true self.
Supreme Braham is indestructible and the individual soul is his own reflection, but for the bondage caused by qualities of nature the soul is free.
Tatra satvam nirmaltwatparkashakamanamayam I
Sukhsangen badhnati gyansangen chaanagh II
Rajo ragatamakvidhi trishnasangudbhawam I
Tannibhnati kontey karamsangen dehinam. II
Tamas tu agyanjam vidhi moanam sarvdehinam
Parmaadalasyanidra tannibadnati barat
Satvam sukhe sanjayati rajah karmanhi bharat
Gyanam avritiya tu tamah parmade sanjayatiut (14.6-9)
Arjun! Satva being immaculate, is illuminating and flawless, through identification it binds the Soul with wisdom and joy.
Arjun! Effect of Rajas is passion born of attachment and it binds the Soul through attachment to actions and their fruits.
Arjun! Know Tamas, the deluder of all those who look upon as their own self as an embodiment, as born out of ignorance. It binds the soul through wrong, sloth and sleep.
Satva drives one to joy, Rajas to action; Tamas, clouding wisdom, incites one to error , sleep and sloth.
Lord Krishna has deliberated every aspect of life in Shrimad Bhagwad Geeta. This has been purposely done for guiding the individual soul in human form to realize itself and seek its salvage from the birth and death.
To end this cycle once for all one should separate grain from chaff.
Different qualities and effects of all three gunas have been enumerated.
Control of mind and senses, fortitude, discrimination, devotion to duty, truthfulness, generosity, dispassion, faith, shame, charity, sincerity, modesty and taking pleasure in self are the modification of satva.
Desire, activity, pride, covetousness, haughtiness, praying for comforts, seeing of difference, sense pleasure, disposition due to pride, love for fame, making fun, display of power and aggressiveness, enterprise, these are the effects of rajas
Anger, greed, falsehood, cruelty, begging, stimulation of piety, fatigue, quarrel, grief, infatuation, dejection, a miserable feeling, sleep, expectation, fear and inertia are the modification of tamsa.
If one has exclusive one of the three gunas then one will be having a fixed sort of nature but the past deeds of one’s previous birth if they are mixed one, its results in an mixed nature (as in human form) and it is the most elusive for the soul and it ultimately identifies with the body or with senses, their objects or a particular organ.
The form of beings is result of attachment with these evolutes of material nature of lord. The quality of goodness is a way to salvation, quality of passion is way to the material world and attachment to ignorance leads one to lower bodies or vegetation.
Lord being beyond the parameter of these modes is invisible to the self souls because of their identification with the modification of material nature. Imperishable Lord is present in all beings and non-beings of this creation and he himself is their form enjoying all these modes but still a witness present in the hearts of all beings.
But his three folded divine power of modes is so powerful that it has kept self soul in its darkness.
Lord Krishna tells how to transcend this divine illusory power:
Daivi heaisha gurhmayi mam maya durtayaya I
mamev ye parpadayante mayametam taranti te II (7.14)
This divine energy of mine consisting of three modes is difficult to over come, those who constantly pray me, they easily cross this divine power mine.
Lord is telling all beings that this power of Lord is insurmountable but those who surrender unto him cross this divine and inscrutable power and ultimately go to Lord, their own self.
These modes act like a rope and the self soul opts itself to bind itself in this rope of material nature in quest of happiness through senses gratification.
Nobody can tell the specific time as to when this bondage was inflicted by self soul on itself.
But one certain aspect of this human form is that the Lord is extremely happy with the embodied self soul.
It has been very kindly bestowed with this human form having access to intellect or wisdom to now separate itself from the bondage by mere realization of this fact that embodiment is separate and he has no connection with it it is golden chance to detach itself from the actions and their fruits.
How to shed this bondage?
This is possible in two ways:
mukhayatah tu mahat kripa bhagwadkripalashdva
(Verse 38 of Narada Bhakti Shastra)
It is possible through the association of self soul with the other souls who have attained the realization of lord.
A person whose hands and feet are bounded cannot reclaim his freedom unless he is helped by a free man who may untie his rope and help him free.
It is the liberated soul who can guide a bonded soul to liberate itself.
Any kind of reading or meditation can not help the self soul to achieve this target.
Proper guidance of enlightened one is compulsory.
Uthishth, jagarat, prapya varan nibodhayat
(Kathoupnishad)
The other way is the lord’ own mercy which may come only through his own wish or on acceptance of prayer.
One important thing is that complete surrender makes lord to use his kindness and direct his inscrutable power of material energy to relive the conditioned soul.
But the egoists don’t devote to Lord:
na mam dushkritano mudha parpadayane naradhamah I
mayayaphritgyana asuram bhavamashritah II (7.15)
Those whose wisdom is shadowed by my inscrutable material energy and who have embraced demonic nature, such foolish and veil persons don’t adore me.
Those persons who are involved in materialism and eluded by passion and ignorance don’t adore Krishna, because they think embodiment as their own self. They call this body as their self. In doing so they are very happy and proud of attaining material accumulations for sense gratification.
They also see inexhaustible Supreme Self Krishna as human being.
They don’t see and recognize their ‘conscious self’ an eternal part of supreme consciousness, the self of all beings and superseding every one.
They are carried away by ignorance and gross foolishness, caused by the three qualities of nature imbibing in them.
Lord Krishna defines the liberated Self Soul in chapter 14
Parkasham ch parvritim ch mohamev ch pandav
Na dvethi samprivritani na nrivritani kankshayti (14. 22)
Shri Bhagwan said: Arjun he who hates neither light of knowledge, nor activity, nor even stupor, when prevalent nor longs for them when they have ceased.
First of all the all kindled soul is unaffected when wisdom outcome of goodness mode of material nature (satva) endows upon him, activity born out of passion mode (rajas) and stupor created by ignorance mode (tamsa) as he has attained a position sublime to these modes. he is always conscious of his inner self .
He is ever alert, being master of senses, desire less, freed from the all the three modes, while waiting for the time of leaving the embodiment and going to his real abode of ‘Brahman’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.
Udaseen vad aseeno gurheryorna vichalayete I
Gurha vartant itiev yoavtithti nengate II
Samdukh sukh swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhieastulyanindaatamstuti II
Manapmanyostulyastulyo mitraaripakshyo I
Sarvaarambhprityagi gurhanatitah sa uchayte II
Mam ch yo ayaybhcharerhbhaktiyogen sewate I
Sa gurhansamteetyaetan barahambhuyae kalpate II
Barhamano hi partithaahamamritasyaavavysya ch I
shashwat ch dharmasya sukhasyaekantikasya ch II(14..23-27 )
He who sitting like a witness is not disturbed by gunas (Three qualities of material nature) and who knowing that gunas(Three qualities of material nature) are moving among gunas(Three qualities of material nature), remains established in identity with God/self and never falls from this position
He who is once established in Self, for him there is no difference between sorrow and joy, he takes the clod of earth, a stone, a piece of gold as equal value, for him pleasure and displeasure are alike and same he treats censure and praise.
He who is indifferent to honor and dishonour, sameness for him friend and enemy, he has lost the feeling of doer ship in all actions is stated to be above three modes of nature.
He who constantly worship me through Yoga of exclusive devotion, transcending these three qualities of nature, he is eligible to attain Braham
For I am the ground of imperishable Brahman, eternal nectar, immortality and of the eternal virtue and unending immutable bliss.
The mind is swayed by the past deeds and accumulations in form of body, senses, intellect, as it dwells on sense objects experienced or heard of in many bodies it has obtained till now, when it goes to new body, sleeps over the past and identifies itself with new one.
Though the self soul is free from all bondage but when it follows the mind like lover following his fiancée, it subjects itself to bondage.
This bondage does not exist but the identification with subtle body binds the eternal self with action/sorrow-joy, hatred –desire and unending pairs like this.
When one is able to renounce the attachment with body and its relations in this world he recognizes his own self. with this recognition, reality dawns upon him that the body he has occasionally got is not his ‘self’ rather it is the out come the past works of the previous body or bodies. his identification with it is nothing but fake and unreal. body is transitory. it is fake cover of material nature.
Being enlightened of fact that self being eternal part of ‘supreme self’ one now does not identify itself with any deed of this body.
For him now there is no difference in pairs of sorrow or joy, hot or cold and like pairs.
Inscrutable power of supreme self, consisting of three gunas (three qualities of material nature), creates through them innumerable modifications. All pairs of these modifications consisting of not only animate but inanimate too and the feelings and their likes are also because of these qualities one with realization does not differentiate between them.
Even scolded by wicked or insulted, ridiculed ,calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- being thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.
Lord Krishna is the supreme self Braham - existence-knowledge- bliss absolute. As he is the originator of all this and many other galaxies, he holds the key to peace eternal and material prosperity.
Wednesday, May 26, 2010
TRANSCENDENTAL AND TRANSIENT NATURE OF lORD kRISHNA
Lord Krishna in His divine messagesays that he has created two type of nature.
In chapter 7 he says:
bhumiapoanlo vayu kham manoh bhudhirev ch I
ahankaram etiayam me bhinnah parkriti ashatdha II (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 has transformed into. Lord unfolds eight types of his transient nature.
Earth, water, fire, air and ether along with mind set, intellect, and ego are unanimated nature; it is unanimated nature of Lord Krishna. These are not different from the self.
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.
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.
It is the voice of eternal self who came to bestow deliverance on earth, cow and learned from the misdeeds of wicked.
It is simple statement for those who pray for and want deliverance.
Self is all pervading in all forms and spreading everywhere and in all directions.
It is not only to be seen but it is to be kept before oneself so that one is able to recognize one’s true self.
etatad yonini bhutani sarvarhinitiupdharay I
aham krisanam jagatah parbhavah parlayastatha II (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.
These two animated and unanimated form of nature are the real cause of this whole universe.
What one can see or hear or has read about or heard of, all is outcome of union of these two.
These forms and beyond them, creating these forms, forming and transforming them.
This is self manifold, expanded in such a manner that it is not possible to count or access its modes.
One can be able to count particles of dust in entire universe in one’s life time but it is not possible in many lives like this to count the forms of lord.
World is daily changing its form and new species come into being , old still being subsisting and changing, going vanishing not to come back again.
What a wonderful phenomena, but one in human form and blessed with intellect, still failing to realize self.
In chapter 7 he says:
bhumiapoanlo vayu kham manoh bhudhirev ch I
ahankaram etiayam me bhinnah parkriti ashatdha II (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 has transformed into. Lord unfolds eight types of his transient nature.
Earth, water, fire, air and ether along with mind set, intellect, and ego are unanimated nature; it is unanimated nature of Lord Krishna. These are not different from the self.
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.
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.
It is the voice of eternal self who came to bestow deliverance on earth, cow and learned from the misdeeds of wicked.
It is simple statement for those who pray for and want deliverance.
Self is all pervading in all forms and spreading everywhere and in all directions.
It is not only to be seen but it is to be kept before oneself so that one is able to recognize one’s true self.
etatad yonini bhutani sarvarhinitiupdharay I
aham krisanam jagatah parbhavah parlayastatha II (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.
These two animated and unanimated form of nature are the real cause of this whole universe.
What one can see or hear or has read about or heard of, all is outcome of union of these two.
These forms and beyond them, creating these forms, forming and transforming them.
This is self manifold, expanded in such a manner that it is not possible to count or access its modes.
One can be able to count particles of dust in entire universe in one’s life time but it is not possible in many lives like this to count the forms of lord.
World is daily changing its form and new species come into being , old still being subsisting and changing, going vanishing not to come back again.
What a wonderful phenomena, but one in human form and blessed with intellect, still failing to realize self.
Tuesday, May 25, 2010
EVERY BEING COMES FROM KRISHNA
Source of every being is Lord Krishna. In His divine message Lord Krishna says in verse 10 of chapter 7:
beejam mam sarvabhutanam vidhi parth sanatanam I
I am the eternal seed of all beings. This is realization that every being is related to anther, being son or daughter of same father Lord Krishna. So there is no scope of difference.
Self soul having freedom of identification with eternal or material nature prefers to identify itself with material nature and hence the resultant is universe.
Ashtavakar says in chapter one
Yatha na toyto bhinnastrangah fenbudbuddah I
Atmano na tatha bhinnam vishwaatamvinirgatam II
Tantumatro bhavedev yadvadvicharatah I
Atamtanmatramevedam tadvadvishvam vicharitam II
Yathaevekshurase kliripta tein vyapteiv sharkra I
Tatha vishvam mayi kliriptam maya vyatam nirantram II
(1.4-6)
As waves, foam and bubbles rising from water don’t differ from water, so the universe emanating from One Supreme self doesn’t differ from Him.
Every cloth when analyzed minutely is virtually threaded only. Same applies to this universe which is pervaded by same Self Spirit.
As sweetness permeated from sugarcane juice, same is applicable to this universe produced out of me is permeated in me.
Invincible Supreme Self creates, maintains destroys this unthinkable universe through its indescribable three evolutes consisting power. Material nature itself is powerless but self soul activates it by entrance, identification and attachment.
Lord Krishna says in Shrimad Bhagwad Geeta
Mattah partram naanyat kinchitasti dhananjayI
Mayi sarvamidam protam sutremarhigarhaev II(7.7)
Dhananjaya! There is nothing other than me; I am sewn in all this like beads in a thread.
The Lord says that there is nothing except me all around.
I pervade this universe like beads of one length of thread are sewn in that length only.
Supreme Self is in all beings and outside.
Lord Krishna says in Shrimad Bhagwad Geeta :
bahirantashch bhutanam acharamcharamevcha i
suhkshamtvad tad vigeyam durasthamchaanteke ch tat ii (13.15)
It exists without and within all beings and constitutes animate and inanimate creation as well. By reason of its subtlety, it is incomprehensible; it is very near to one just at hand but it stands far too.
Being all and everything, every form, animate, inanimate, self is within all and outside all, very near still far away, he is the same in an ant and mountain, he is in the world and outside it, totally incomprehensible by those who are imbibed by ‘ego’.
Only realized one feels his presence all over and not the one affected by illusion created through inscrutable power of self
Being so near why self cannot be seen?
We have become accustomed of seeing with these present eyes, so we want to see the self with this set of eyes which is not possible. As the things which are seen with these eyes, are unable to see or illuminate their seer, so is the case here, as the self is the illuminator of mind, intellect, senses and body, we can’t see him with the help our eyes.
By meditation and devotion to Lord one can see the self in every particle of dust since there is nothing except that self.
See statement of Ashtavakar:
Atamaagyanatjagatbhati atamgyanannabhaste I
Rajjuvagyanatahirbhati tajgyanatnabhaste na hi II (2.7)
Due to lack of self realization, this creation appears to be true, but when self realization dawns upon self soul, this creation appears to be transient and unreal.
As out of ignorance rope appears to be a snake but on knowing its reality, this suspense withers away on finding that there was no snake.
Lack of self realization makes non-existing transient world to be true. If one tends to look at every sense object, it can be assessed that object is transient. Even embodiment with which this eternal self soul has identified with, is drifting day by day towards end.
The end of karmic reaction causes end of body.
It is foolishness that one considers itself to be body.
It is ego of being embodiment that leads mind to bondage but when one realizes self soul being consciousness eternal and divine, there is none other than self.
Ashtavakar further proceeds:
Parkasho me nij roopam natiriktoasmoaham tatah I
Yada parkashte vishvam tadaahambhas ev hi II (2.8)
Wisdom is my essential nature, and I am nothing other than that illumination. When the world shines forth, it is only me that is shining forth.
Lord Krishna says:
jyotisham api tad jyoti tamsa param uchyate
gyanaam gyan gamayam hridi sarva vishthitam (13.17)
That Supreme Brahman /self /omnipresent is light of all lights and entirely beyond Maya, knowledge itself, only one to know, and worth knowing and attaining through real wisdom, it is particularly seated in the heart of all.
Self Soul is not different from Supreme Self in qualities but when it identifies with mind, body set it appears to contaminate.
Actual perception of self soul is spiritual wisdom.
Self effulgence is the source of all lights but affected by none of them. It is beyond of its all-powerful power of illusion where as the embodied soul tarnishes its eternity by identification with goodness, passion and ignorance and indulges in obtaining happiness by sense gratification.
He is the knowledge, knowledgeable and seated in the core of the hearts of all creatures. All sources of light get light from the self and he is the source of life of all beings and cause of non-beings.
He is finite.
The Sun is the source of illumination of all solar systems but the self is the illuminator of this Sun, enumerable number of Suns and planets, moon, stars but none of them can illuminate it.
It is the self from whom all universes, planets, beings, non-beings get illumination and through his power, they are robbed of it.
He is the knower of his power and none else.
Only human being blessed with intellect can feel its presence in their innermost.
Ashtavakar speaks:
Aho vikalpitam vishavamagyanatmayyi bhaste I
Roopayam shukto pharhi rajjo vari surykare yatha II
Matto vinirgatam vishvam mayyiev layameshayatiI
Mrido kumbho jale bichi kanaka katakam yatha II
Aho aham namo mahiyam vinasho yasy naasti me I
Barhmaadistambparyantam jagannasheapi tishthitah II (2.9-11)
Out of ignorance this creation is presumed to have sprouted out of me. Surprisingly it seems to be appearing like silver in mother pearl, snake in a rope and water in Sun light.
As pitcher made out of clay dissolves in to clay, wave rising from water dissolves into water, bracelet made of gold dissolves in gold, this creation appearing from me shall dissolve in me.
I am wonderful indeed! Glory to me. The creation even up to Brahma is transitory. I am eternal self soul. I have no end. With the end of all creation I shall be alone there.
With self realization one leaves company of material by detachment. There is no dearth of reality but transitory is untrue. What is eternal shall remain for ever. Had there been no life previous to the life in present embodiment, how could life have traveled in the present embodiment? We are alive, is the ample proof that we existed and after death of this present body we shall certainly get a new body to traverse entire karmic bondage.
Verse 16 and 17 of chapter 2 of Shrimad Bhagwad Geeta are enlightening on the purport of these verses.
nasato vidayate bhavo nabhavo vidyate satah i
ubhayorapi drishtoantastavanyosyayvadarshibhi ii (2.16)
The unreal has no existence and real never ceases to be; reality of both has been perceived by seers of truth.
Unreal things are merely transposition and they too reflect the self.
Self which is pervading universe is real. The lord is himself divided in material as well as spiritual nature. The nature of self soul is spiritual. Nature of body is transitory. One has to secure spiritual through material by way of scriptural analysis and negation.
Real and unreal both are perceived by a person who sees through the all pervading Lord Krishna.
But ignorant affected by inscrutable power of Lord, see universe different from that of self. The superimposition is like a dream, It is like reality in dream state.
avinashi tu tadvidhi yen sarvamidam tatam I
vinashamavayayayasaya na kashchitkartumarhasi II (2.17)
You know that alone ‘imperishable’, which pervades this universe; for no one has power to destroy the indestructible supreme self.
What is that which is pervading this universe?
Is it something inanimate or animate, visible or invisible, infinite or finite?
That from which, an object is transformed, that abides by at its beginning, middle and at its end,
Remains when these objects return to their cause, is verily real
And ‘Braham’ or self or lord infinite alone is eternal, in ever changing world and it is the cause of all objects.
Self is origin of three ‘evolutes, goodness, passion and ignorance’ causing things which originate, continue and dissolve but self alone existed, exists and will continue to exist.
It cannot be destroyed by any thing because there is nothing except self in all forms, an omnipotent, omnipresent and omniscient self.
Ashtavakar illuminates self:
Aho aham namoh mahyamekoaham dehvanapi I
Kavchigantnaganta vyapya vishvamavasthitah II
Aho aham namo mahyam daksho naasti matsamah I
Asansprashy sharirerh yen vishvam chiram dhritam II
Aho aham namo mahyam yasya me nasti kinchan I
Athva yasy me sarvam yadvangmanasgocharam II
Gyanam geyam tatha gyata triyam nasti vastavam I
Agyabbhati yatredam soahamasmi niranjanah II(2.12-15)
I am indeed wonderful! I adore myself! Though at the moment I have taken a form but despite being embodied, I have not to go anywhere nor I come from any where, I am one pervading this entire creation.
I am indeed wonderful! I adore myself! How great my power is? There is none smart than me. I don’t touch the body but still holding this universe from the time immemorial and shall hold this universe till end of time
How wonderful I am! Glory to me! I own nothing yet everything that comes through mind, speech and senses, is mine.
Knowledge, objects of knowledge and the knower don’t exist in reality.These transient perception appearing in me out of ignorance.
It has been declared by Lord Krishna in Shrimad Bhagwad Geeta that Knowledge, knower and object of knowledge are motivator of action whereas the self soul is not doer but with identification with mind it appears to be a doer.
Gyanam geyam parigyata trivadha karamchodna I
Karrham karam karteti trividhah karamsangaraha II (18.18)
The knowledge, objects of knowledge and knower, these are the motivator of action. Doer, the organs and activity- are three constituent of action.
Knowledge, knower and objects of knowledge are instruments of motivation to know.
Knowledge and objects of knowledge exist due to material nature but the knower has fallen into an ignorance trap.
Becoming doer of activity of senses, mind and intellect and organs of senses with sense objects, the SELF has created this entire universe by mindset.
So knowledge, knower and objects of knowledge are motivator and the doer, organ and activity are constituent of action. But this is transitory appearance like all activities in a dream.
What a great expression of enlightened one King Janak!
Dveitmoolamaho dukham nanayattasyasti bjashjam I
Drishyametanmrisha sarvamekoaham chidrasoamalah II
Bodhmatroahamagyanupadhi kalpito mayya I
Evam vimrishyato nityam nirvikalpe sithiti mam II
Aho mayyi sithitam vishwam vastuto na mayyi sithitam I
Na me bandhoasti moksho va bhrantee shantanirishraya II
Sashariramidam vishavam na kinchititti nishchitam I
Shudhchinmatram aatma ch tatkasminkalpanaadhuna II (2.16-19)
All suffering emanates from duality. There is no other remedy for it than to self realization. What one sees is unreal and I am the one pure reality, consisting of consciousness.
I am pure and serene awareness. It is through ignorance that I have assumed myself a material body I have no other attributes than awareness. By continuous reflecting my pure self I cannot imagine a particular place of my dwelling,
This entire universe exists in me but still not exist in me. For me there is neither bondage nor liberation.
Surely this universe including my embodiment is nothing except that all is pervaded by pure Consciousness.
Supreme self is all pervading; self soul is a fragment having all qualities of Supreme. Lord Krishna says in chapter 10 of Shrimad Bhagwad Geeta:
Aham sarvasva parbhavo mattah sarvam parvartate I
Iti mattva bhajante mam budha bhavsamanvittah II (10.8)
I am the ultimate source of all creation and every thing in the world moves because of me; knowing thus, the wise, constantly worship Me.
beejam mam sarvabhutanam vidhi parth sanatanam I
I am the eternal seed of all beings. This is realization that every being is related to anther, being son or daughter of same father Lord Krishna. So there is no scope of difference.
Self soul having freedom of identification with eternal or material nature prefers to identify itself with material nature and hence the resultant is universe.
Ashtavakar says in chapter one
Yatha na toyto bhinnastrangah fenbudbuddah I
Atmano na tatha bhinnam vishwaatamvinirgatam II
Tantumatro bhavedev yadvadvicharatah I
Atamtanmatramevedam tadvadvishvam vicharitam II
Yathaevekshurase kliripta tein vyapteiv sharkra I
Tatha vishvam mayi kliriptam maya vyatam nirantram II
(1.4-6)
As waves, foam and bubbles rising from water don’t differ from water, so the universe emanating from One Supreme self doesn’t differ from Him.
Every cloth when analyzed minutely is virtually threaded only. Same applies to this universe which is pervaded by same Self Spirit.
As sweetness permeated from sugarcane juice, same is applicable to this universe produced out of me is permeated in me.
Invincible Supreme Self creates, maintains destroys this unthinkable universe through its indescribable three evolutes consisting power. Material nature itself is powerless but self soul activates it by entrance, identification and attachment.
Lord Krishna says in Shrimad Bhagwad Geeta
Mattah partram naanyat kinchitasti dhananjayI
Mayi sarvamidam protam sutremarhigarhaev II(7.7)
Dhananjaya! There is nothing other than me; I am sewn in all this like beads in a thread.
The Lord says that there is nothing except me all around.
I pervade this universe like beads of one length of thread are sewn in that length only.
Supreme Self is in all beings and outside.
Lord Krishna says in Shrimad Bhagwad Geeta :
bahirantashch bhutanam acharamcharamevcha i
suhkshamtvad tad vigeyam durasthamchaanteke ch tat ii (13.15)
It exists without and within all beings and constitutes animate and inanimate creation as well. By reason of its subtlety, it is incomprehensible; it is very near to one just at hand but it stands far too.
Being all and everything, every form, animate, inanimate, self is within all and outside all, very near still far away, he is the same in an ant and mountain, he is in the world and outside it, totally incomprehensible by those who are imbibed by ‘ego’.
Only realized one feels his presence all over and not the one affected by illusion created through inscrutable power of self
Being so near why self cannot be seen?
We have become accustomed of seeing with these present eyes, so we want to see the self with this set of eyes which is not possible. As the things which are seen with these eyes, are unable to see or illuminate their seer, so is the case here, as the self is the illuminator of mind, intellect, senses and body, we can’t see him with the help our eyes.
By meditation and devotion to Lord one can see the self in every particle of dust since there is nothing except that self.
See statement of Ashtavakar:
Atamaagyanatjagatbhati atamgyanannabhaste I
Rajjuvagyanatahirbhati tajgyanatnabhaste na hi II (2.7)
Due to lack of self realization, this creation appears to be true, but when self realization dawns upon self soul, this creation appears to be transient and unreal.
As out of ignorance rope appears to be a snake but on knowing its reality, this suspense withers away on finding that there was no snake.
Lack of self realization makes non-existing transient world to be true. If one tends to look at every sense object, it can be assessed that object is transient. Even embodiment with which this eternal self soul has identified with, is drifting day by day towards end.
The end of karmic reaction causes end of body.
It is foolishness that one considers itself to be body.
It is ego of being embodiment that leads mind to bondage but when one realizes self soul being consciousness eternal and divine, there is none other than self.
Ashtavakar further proceeds:
Parkasho me nij roopam natiriktoasmoaham tatah I
Yada parkashte vishvam tadaahambhas ev hi II (2.8)
Wisdom is my essential nature, and I am nothing other than that illumination. When the world shines forth, it is only me that is shining forth.
Lord Krishna says:
jyotisham api tad jyoti tamsa param uchyate
gyanaam gyan gamayam hridi sarva vishthitam (13.17)
That Supreme Brahman /self /omnipresent is light of all lights and entirely beyond Maya, knowledge itself, only one to know, and worth knowing and attaining through real wisdom, it is particularly seated in the heart of all.
Self Soul is not different from Supreme Self in qualities but when it identifies with mind, body set it appears to contaminate.
Actual perception of self soul is spiritual wisdom.
Self effulgence is the source of all lights but affected by none of them. It is beyond of its all-powerful power of illusion where as the embodied soul tarnishes its eternity by identification with goodness, passion and ignorance and indulges in obtaining happiness by sense gratification.
He is the knowledge, knowledgeable and seated in the core of the hearts of all creatures. All sources of light get light from the self and he is the source of life of all beings and cause of non-beings.
He is finite.
The Sun is the source of illumination of all solar systems but the self is the illuminator of this Sun, enumerable number of Suns and planets, moon, stars but none of them can illuminate it.
It is the self from whom all universes, planets, beings, non-beings get illumination and through his power, they are robbed of it.
He is the knower of his power and none else.
Only human being blessed with intellect can feel its presence in their innermost.
Ashtavakar speaks:
Aho vikalpitam vishavamagyanatmayyi bhaste I
Roopayam shukto pharhi rajjo vari surykare yatha II
Matto vinirgatam vishvam mayyiev layameshayatiI
Mrido kumbho jale bichi kanaka katakam yatha II
Aho aham namo mahiyam vinasho yasy naasti me I
Barhmaadistambparyantam jagannasheapi tishthitah II (2.9-11)
Out of ignorance this creation is presumed to have sprouted out of me. Surprisingly it seems to be appearing like silver in mother pearl, snake in a rope and water in Sun light.
As pitcher made out of clay dissolves in to clay, wave rising from water dissolves into water, bracelet made of gold dissolves in gold, this creation appearing from me shall dissolve in me.
I am wonderful indeed! Glory to me. The creation even up to Brahma is transitory. I am eternal self soul. I have no end. With the end of all creation I shall be alone there.
With self realization one leaves company of material by detachment. There is no dearth of reality but transitory is untrue. What is eternal shall remain for ever. Had there been no life previous to the life in present embodiment, how could life have traveled in the present embodiment? We are alive, is the ample proof that we existed and after death of this present body we shall certainly get a new body to traverse entire karmic bondage.
Verse 16 and 17 of chapter 2 of Shrimad Bhagwad Geeta are enlightening on the purport of these verses.
nasato vidayate bhavo nabhavo vidyate satah i
ubhayorapi drishtoantastavanyosyayvadarshibhi ii (2.16)
The unreal has no existence and real never ceases to be; reality of both has been perceived by seers of truth.
Unreal things are merely transposition and they too reflect the self.
Self which is pervading universe is real. The lord is himself divided in material as well as spiritual nature. The nature of self soul is spiritual. Nature of body is transitory. One has to secure spiritual through material by way of scriptural analysis and negation.
Real and unreal both are perceived by a person who sees through the all pervading Lord Krishna.
But ignorant affected by inscrutable power of Lord, see universe different from that of self. The superimposition is like a dream, It is like reality in dream state.
avinashi tu tadvidhi yen sarvamidam tatam I
vinashamavayayayasaya na kashchitkartumarhasi II (2.17)
You know that alone ‘imperishable’, which pervades this universe; for no one has power to destroy the indestructible supreme self.
What is that which is pervading this universe?
Is it something inanimate or animate, visible or invisible, infinite or finite?
That from which, an object is transformed, that abides by at its beginning, middle and at its end,
Remains when these objects return to their cause, is verily real
And ‘Braham’ or self or lord infinite alone is eternal, in ever changing world and it is the cause of all objects.
Self is origin of three ‘evolutes, goodness, passion and ignorance’ causing things which originate, continue and dissolve but self alone existed, exists and will continue to exist.
It cannot be destroyed by any thing because there is nothing except self in all forms, an omnipotent, omnipresent and omniscient self.
Ashtavakar illuminates self:
Aho aham namoh mahyamekoaham dehvanapi I
Kavchigantnaganta vyapya vishvamavasthitah II
Aho aham namo mahyam daksho naasti matsamah I
Asansprashy sharirerh yen vishvam chiram dhritam II
Aho aham namo mahyam yasya me nasti kinchan I
Athva yasy me sarvam yadvangmanasgocharam II
Gyanam geyam tatha gyata triyam nasti vastavam I
Agyabbhati yatredam soahamasmi niranjanah II(2.12-15)
I am indeed wonderful! I adore myself! Though at the moment I have taken a form but despite being embodied, I have not to go anywhere nor I come from any where, I am one pervading this entire creation.
I am indeed wonderful! I adore myself! How great my power is? There is none smart than me. I don’t touch the body but still holding this universe from the time immemorial and shall hold this universe till end of time
How wonderful I am! Glory to me! I own nothing yet everything that comes through mind, speech and senses, is mine.
Knowledge, objects of knowledge and the knower don’t exist in reality.These transient perception appearing in me out of ignorance.
It has been declared by Lord Krishna in Shrimad Bhagwad Geeta that Knowledge, knower and object of knowledge are motivator of action whereas the self soul is not doer but with identification with mind it appears to be a doer.
Gyanam geyam parigyata trivadha karamchodna I
Karrham karam karteti trividhah karamsangaraha II (18.18)
The knowledge, objects of knowledge and knower, these are the motivator of action. Doer, the organs and activity- are three constituent of action.
Knowledge, knower and objects of knowledge are instruments of motivation to know.
Knowledge and objects of knowledge exist due to material nature but the knower has fallen into an ignorance trap.
Becoming doer of activity of senses, mind and intellect and organs of senses with sense objects, the SELF has created this entire universe by mindset.
So knowledge, knower and objects of knowledge are motivator and the doer, organ and activity are constituent of action. But this is transitory appearance like all activities in a dream.
What a great expression of enlightened one King Janak!
Dveitmoolamaho dukham nanayattasyasti bjashjam I
Drishyametanmrisha sarvamekoaham chidrasoamalah II
Bodhmatroahamagyanupadhi kalpito mayya I
Evam vimrishyato nityam nirvikalpe sithiti mam II
Aho mayyi sithitam vishwam vastuto na mayyi sithitam I
Na me bandhoasti moksho va bhrantee shantanirishraya II
Sashariramidam vishavam na kinchititti nishchitam I
Shudhchinmatram aatma ch tatkasminkalpanaadhuna II (2.16-19)
All suffering emanates from duality. There is no other remedy for it than to self realization. What one sees is unreal and I am the one pure reality, consisting of consciousness.
I am pure and serene awareness. It is through ignorance that I have assumed myself a material body I have no other attributes than awareness. By continuous reflecting my pure self I cannot imagine a particular place of my dwelling,
This entire universe exists in me but still not exist in me. For me there is neither bondage nor liberation.
Surely this universe including my embodiment is nothing except that all is pervaded by pure Consciousness.
Supreme self is all pervading; self soul is a fragment having all qualities of Supreme. Lord Krishna says in chapter 10 of Shrimad Bhagwad Geeta:
Aham sarvasva parbhavo mattah sarvam parvartate I
Iti mattva bhajante mam budha bhavsamanvittah II (10.8)
I am the ultimate source of all creation and every thing in the world moves because of me; knowing thus, the wise, constantly worship Me.
Sunday, May 23, 2010
THREE WAYS TO HELL OF TRANSMIGRATION
Lord Krishna says in chapter 16 that lust anger and greed are three evolutes which definitely lead self soul to the hell of transmigration. So every self soul seeking self realization has to overcome these three elements emanating from mind.
Trividham narkeasyedam dvuaram nashamatmnah I
kamah krodhahastatha lobhastasmadetat trayam tayejet II
etairvimukatah kontey tamoduvareristribhirnarah I
achartiatamanah shreyastato yati pram gatim II(16.21-22)
Lust, Anger and Greed, these are three gates of Hell which cause fall of spirit. All the three are to be given up.
Arjun! Freed from these three gates of hell, one acts for self realization and attains the Supreme Self.
What corrupts an eternal self soul?
Self soul, even being the reflection of Lord Krishna himself is transmigrating from one body to another with no end of this vacuous circle.
Lust or desire is the root cause. Lust leads to sense gratification, which further leads to acquisition of sense object. The desire multiplies, when one fails to acquire sense object, it leads to anger which is the cause of delusion, when sense objects are easily acquired, the embodied self soul desires to acquire more of it. This is greed. These three jointly cause the attachment and identification with material nature. By and by self soul is so conditioned with material nature that it does not even try to explore reality of life.
Life is eternal and same in all beings.
Lord Krishna says on chapter 7 that I am life in all beings
Jeevanam sarvbhuteshu (7.9)
I am life of all that lives
But for these three open gates of lust, anger and greed leading to attachment with material nature are rightly termed as gates to hell. Lust, desire, anger and greed dominate material nature. These three are born of passion mode of nature. passion, desire, lust are so interweaved that one cannot differentiate, lust, anger and greed lead the self soul to hell of attachment with material nature, resulting self soul for his onwards travel from one womb to another.
Lord has advised self soul to detach from theses three to emancipate itself.
Free from three gates of hell lust, anger and greed, self soul tries for self realization and attains ultimate supreme self.
How these three emanate?
Arjun asks Lord Krishna in chapter three;
Arjun uvach:
Ath ken paryuktoayam papam charti purushah I
Anichhanapi varsharhey baladiv niyojitah II (3.36)
Arjun asks: Varshney! Impelled by what a embodied self soul commits sin, even involuntarily, as though driven by force.
Arjun has asked a very queer question as to what makes a person to indulge in committing a sin, propelled by unforeseen force, even though he has no desire to commit it. It is strange that self soul is as pious as Lord but embodied soul same in all, commits sin and goes in cycle of incarnation after incarnation.
Lord Krishna replies:
Shri Bhagavan uvach
Kam esh krodh esh rajogurhsamudbhavah I
Mahashano mahapapma vidhenamihh verirham II
dhumenavriyate bahniyathaadarsho malen ch I
Yathaulbenoavrito gabhastatha tenedamavritam II
Aavritam gyanameten gyanino nityaverirhah I
Kamruperh kontey dushpuerhananlen ch II (37-39)
Lord Krishna says: It is desire begotten of the Rajas Element, which appears as wrath, grossly wicked and insatiable, you know this the enemy.
As flame is covered by smoke, a mirror by dirt and embryo by amnion, so is the knowledge covered by this desire.
Arjun! Knowledge stands covered by this eternal enemy of wise man, known as desire and which is insatiable like fire.
‘Desire’ is the root cause of all troubles. It causes the wrath. A embodiment consists of five elements, ego,, intellect, ten organs, mind and five objects of senses. There is desire, aversion, pleasure and pain, physical body, consciousness. Above all other factors, it is imperceptible ego which causes attachment with body. Senses are not harmful as for as their nature is concerned but it is desire to satisfy a particular urge which causes attraction and repulsion.
Desire is born out of Rajas mode of nature.
To fulfill one’s desire if one is able to collect the wealth of whole world for his satisfaction, it shall have still a desire to have more of it. It is not that particular sense organ is incapable of performing act but desire increases day by day. One desires to eat more, have bigger family, see the marriage of not only children but that of great-grand children but there is no end of desire in-sight. As flame is covered by smoke, desire after desire cover wisdom of self and self soul never liberates from this vicious bondage.
If a living human is able to get rid of this desire element, he attains liberation while living in body. Why one is desirous to get things done in one’s own way?
How many of departed souls have been able to carry lot of wealth they created by butchering lot of their own people and others?
Indriyarhi mano budhirasyaadhishathanamuchayte I
Eteirvimohatesh gyanamavritya dehinam II (3.40)
The senses, mind and the intellect are termed to be seat of desire; screening the light of truth; it deludes the embodied self soul.
Mind, senses and intellect are the source of desires. Desire attaining Lord, if developed with his grace, shall cause emancipation from cycle of transmigration. Where desire is for worldly objects it is bondage.
All desires of embodied soul when attached to sense world can not satied till the time of death.
So this desire is to be transformed one from sense objects to self realization.
Tasmattvamindrarhadyo niyamya bharatsharabh I
Papmanam parjahye hienam gyanvigyannashanam II
Indriyarhi pararhiahuindrebhayeh param manah I
Mansastu para budhiiryo budheh partastu sah Ii
Evam budhe param bodhwa sanstabhyatmnamatmna I
Jahi shatru mahbaho kamrupam durasadam II (41- 43)
Therefore, Arjun! You must control senses etc. and win over this evil embodied which is destroyer of knowledge and its science.
The senses are stronger than body, mind is greater than senses, and intellect is stronger than mind but still stronger of all these are desire.
Thus, Arjun! Knowing which higher than intellect and subduing mind with reason, kill this enemy in form of desire which is hard to over come.
Lord Krishna says that to control desire one has to control mind, senses and intellect as all the three are won over by desire born out of ego and attachment with embodiment.
Senses are stronger than body. Even if body is incapable to perform by itself, mind and intellect go on brooding on fulfillment of a particular desire. Even a dying man demands particular type of food before he dies and some time it is generally heard that a particular person died only when he heard that his or her so and so son or daughter have arrived.
This is queer mixture of attachment and desire.
A desire less embodied soul shall have no such predicament at the time of departure from body because it shall see Lord Krishna in every form even at the time death as Lord Krishna is Death as per verse 34 of chapter 10
Mirityuh sarvharashchahamudbhavashch bhavishtatam I
kirtih shrirvakch narirham smiritimedha dhritih kshamaII (10.34)
Those who are free from these three vices are able to transcend:
Kammkrodhviyuktanam yatinam yatchetsam I
abhihito barahamnivarham vartate viditatmanam II (5.26)
The yogi whose mind is subdued, devoid of lust and anger, who have realized Lord/self in all being, indulges in self all around.
Realized self soul sees self alone in all modifications and for it there exists nothing except self.
Such a wise man finds things, place, fruit of action, time, knowledge, work, agents of work, faith, state, form and goal all arising from the nature and nature being modification of self , as such nothing else than self pervading. So this self soul is completely established in self while even living in body and appearing to be doing all actions under the spell of material nature in form of mind body set.
Liberation has not to come outside.
Liberation is here.
Ashtavakar says to King Janak
Muktimichhasi chetatt vishyan vishvat tyaj I
Kshmaarjavamdayatoshsatyam piyoshvadbhaj II (2)
Ashtravakar says:
If you desire liberation detach yourself from sense objects like that of poison and adopt nectar of forgiveness, truthfulness, satisfaction and mercifulness.
Desire is the source of all troubles.
But undergoing all natural reactions don’t cause problem. Lord Krishna says un verse 70 of chapter two
Apoorymarhamachalpartitham
Samudramapah parvishanti yadvad I
Tadvadkama yam parvishanti sarve
Sa shantimapnoti na kamkami II (2.70)
As in, always filled, steadily situated Ocean, the entering water do not cause any disturbance, so to the person of steady mind, the rising desires do not cause any disturbance, but who wishes to satisfy the continuously rising desires never attains peace.
Trividham narkeasyedam dvuaram nashamatmnah I
kamah krodhahastatha lobhastasmadetat trayam tayejet II
etairvimukatah kontey tamoduvareristribhirnarah I
achartiatamanah shreyastato yati pram gatim II(16.21-22)
Lust, Anger and Greed, these are three gates of Hell which cause fall of spirit. All the three are to be given up.
Arjun! Freed from these three gates of hell, one acts for self realization and attains the Supreme Self.
What corrupts an eternal self soul?
Self soul, even being the reflection of Lord Krishna himself is transmigrating from one body to another with no end of this vacuous circle.
Lust or desire is the root cause. Lust leads to sense gratification, which further leads to acquisition of sense object. The desire multiplies, when one fails to acquire sense object, it leads to anger which is the cause of delusion, when sense objects are easily acquired, the embodied self soul desires to acquire more of it. This is greed. These three jointly cause the attachment and identification with material nature. By and by self soul is so conditioned with material nature that it does not even try to explore reality of life.
Life is eternal and same in all beings.
Lord Krishna says on chapter 7 that I am life in all beings
Jeevanam sarvbhuteshu (7.9)
I am life of all that lives
But for these three open gates of lust, anger and greed leading to attachment with material nature are rightly termed as gates to hell. Lust, desire, anger and greed dominate material nature. These three are born of passion mode of nature. passion, desire, lust are so interweaved that one cannot differentiate, lust, anger and greed lead the self soul to hell of attachment with material nature, resulting self soul for his onwards travel from one womb to another.
Lord has advised self soul to detach from theses three to emancipate itself.
Free from three gates of hell lust, anger and greed, self soul tries for self realization and attains ultimate supreme self.
How these three emanate?
Arjun asks Lord Krishna in chapter three;
Arjun uvach:
Ath ken paryuktoayam papam charti purushah I
Anichhanapi varsharhey baladiv niyojitah II (3.36)
Arjun asks: Varshney! Impelled by what a embodied self soul commits sin, even involuntarily, as though driven by force.
Arjun has asked a very queer question as to what makes a person to indulge in committing a sin, propelled by unforeseen force, even though he has no desire to commit it. It is strange that self soul is as pious as Lord but embodied soul same in all, commits sin and goes in cycle of incarnation after incarnation.
Lord Krishna replies:
Shri Bhagavan uvach
Kam esh krodh esh rajogurhsamudbhavah I
Mahashano mahapapma vidhenamihh verirham II
dhumenavriyate bahniyathaadarsho malen ch I
Yathaulbenoavrito gabhastatha tenedamavritam II
Aavritam gyanameten gyanino nityaverirhah I
Kamruperh kontey dushpuerhananlen ch II (37-39)
Lord Krishna says: It is desire begotten of the Rajas Element, which appears as wrath, grossly wicked and insatiable, you know this the enemy.
As flame is covered by smoke, a mirror by dirt and embryo by amnion, so is the knowledge covered by this desire.
Arjun! Knowledge stands covered by this eternal enemy of wise man, known as desire and which is insatiable like fire.
‘Desire’ is the root cause of all troubles. It causes the wrath. A embodiment consists of five elements, ego,, intellect, ten organs, mind and five objects of senses. There is desire, aversion, pleasure and pain, physical body, consciousness. Above all other factors, it is imperceptible ego which causes attachment with body. Senses are not harmful as for as their nature is concerned but it is desire to satisfy a particular urge which causes attraction and repulsion.
Desire is born out of Rajas mode of nature.
To fulfill one’s desire if one is able to collect the wealth of whole world for his satisfaction, it shall have still a desire to have more of it. It is not that particular sense organ is incapable of performing act but desire increases day by day. One desires to eat more, have bigger family, see the marriage of not only children but that of great-grand children but there is no end of desire in-sight. As flame is covered by smoke, desire after desire cover wisdom of self and self soul never liberates from this vicious bondage.
If a living human is able to get rid of this desire element, he attains liberation while living in body. Why one is desirous to get things done in one’s own way?
How many of departed souls have been able to carry lot of wealth they created by butchering lot of their own people and others?
Indriyarhi mano budhirasyaadhishathanamuchayte I
Eteirvimohatesh gyanamavritya dehinam II (3.40)
The senses, mind and the intellect are termed to be seat of desire; screening the light of truth; it deludes the embodied self soul.
Mind, senses and intellect are the source of desires. Desire attaining Lord, if developed with his grace, shall cause emancipation from cycle of transmigration. Where desire is for worldly objects it is bondage.
All desires of embodied soul when attached to sense world can not satied till the time of death.
So this desire is to be transformed one from sense objects to self realization.
Tasmattvamindrarhadyo niyamya bharatsharabh I
Papmanam parjahye hienam gyanvigyannashanam II
Indriyarhi pararhiahuindrebhayeh param manah I
Mansastu para budhiiryo budheh partastu sah Ii
Evam budhe param bodhwa sanstabhyatmnamatmna I
Jahi shatru mahbaho kamrupam durasadam II (41- 43)
Therefore, Arjun! You must control senses etc. and win over this evil embodied which is destroyer of knowledge and its science.
The senses are stronger than body, mind is greater than senses, and intellect is stronger than mind but still stronger of all these are desire.
Thus, Arjun! Knowing which higher than intellect and subduing mind with reason, kill this enemy in form of desire which is hard to over come.
Lord Krishna says that to control desire one has to control mind, senses and intellect as all the three are won over by desire born out of ego and attachment with embodiment.
Senses are stronger than body. Even if body is incapable to perform by itself, mind and intellect go on brooding on fulfillment of a particular desire. Even a dying man demands particular type of food before he dies and some time it is generally heard that a particular person died only when he heard that his or her so and so son or daughter have arrived.
This is queer mixture of attachment and desire.
A desire less embodied soul shall have no such predicament at the time of departure from body because it shall see Lord Krishna in every form even at the time death as Lord Krishna is Death as per verse 34 of chapter 10
Mirityuh sarvharashchahamudbhavashch bhavishtatam I
kirtih shrirvakch narirham smiritimedha dhritih kshamaII (10.34)
Those who are free from these three vices are able to transcend:
Kammkrodhviyuktanam yatinam yatchetsam I
abhihito barahamnivarham vartate viditatmanam II (5.26)
The yogi whose mind is subdued, devoid of lust and anger, who have realized Lord/self in all being, indulges in self all around.
Realized self soul sees self alone in all modifications and for it there exists nothing except self.
Such a wise man finds things, place, fruit of action, time, knowledge, work, agents of work, faith, state, form and goal all arising from the nature and nature being modification of self , as such nothing else than self pervading. So this self soul is completely established in self while even living in body and appearing to be doing all actions under the spell of material nature in form of mind body set.
Liberation has not to come outside.
Liberation is here.
Ashtavakar says to King Janak
Muktimichhasi chetatt vishyan vishvat tyaj I
Kshmaarjavamdayatoshsatyam piyoshvadbhaj II (2)
Ashtravakar says:
If you desire liberation detach yourself from sense objects like that of poison and adopt nectar of forgiveness, truthfulness, satisfaction and mercifulness.
Desire is the source of all troubles.
But undergoing all natural reactions don’t cause problem. Lord Krishna says un verse 70 of chapter two
Apoorymarhamachalpartitham
Samudramapah parvishanti yadvad I
Tadvadkama yam parvishanti sarve
Sa shantimapnoti na kamkami II (2.70)
As in, always filled, steadily situated Ocean, the entering water do not cause any disturbance, so to the person of steady mind, the rising desires do not cause any disturbance, but who wishes to satisfy the continuously rising desires never attains peace.
Saturday, May 22, 2010
HOW TO ATTAIN DEVOTION TO LORD KRISHNA
Real cause of bondage is identification with embodiment and its natural reactions coming in form of fruits of immemorial number of births and deaths the eternal self soul has supposedly undergone. But human from is a golden opportunity to liberate from this transmigration.
As self soul is not doer ant activity but when it identifies with mind and body, it assumes itself to be the doer. By assumption it has to undergo the embodiment.
Shrimad Bhagwad Geeta has a clear message for self souls.
They have been assign role in a divine play of Lord Krishna and they are to play their roles without any personal attachment.
Complete surrender of all acts unto Lord Krishna is devotion.
Lord Krishna says in chapter 5 of Shrimad Bhagwad Geeta
barahamarhayadhaye karmarhi sangam tyaktwa kroti yeh I
lipayate na sa papen padampatramiwambhsa II (5.10)
He who offering all his actions to Lord, shaking off attachment, acts dispassionately, remains untouched by sins like lotus leaf by water.
Abandoning attachment completely, yogis act with body, mind, intellect and even senses selflessly only to purify themselves.
As there is multiplicity of modifications of self but in reality self is exists in all forms, while seeing mind, intellect, body, and all senses playing with their objects, devotee surrenders all actions to Lord.
By doing so soul remains unaffected by acts like a lotus leaf is not affected by water surrounding it. Lotus leaf remains absorbed from water its underneath but the leaf remains on water unscathed. Water if poured over this leaf shall remain stayed on it without causing any damage or it will go away by slipping over from leaf. Detachment of this type has been advised by Lord Krishna.
It is only attachment which has binding force.
Mastering mind, intellect, senses a yogi, while performing prescribed duties does not expects fruits of it and devotes all actions to Lord Krishna, having no desire for fruit.
Embodied soul has a long standing practice of attachment and to shake off this abruptly is not possible. The human body is like a strong boat. It is very difficult to secure but when Lord has been pleased to bless with one, self soul getting such body, should strive for emancipation and liberation from ‘samsara’ which consists nothing but misery and distress all around. Even so called happiness attained from material acquisition ends in distress.
By surrendering all actions to Lord, embodied soul attains liberation while living in body.
It is the mind which attaches soul with embodiment.
Even a wise man appears to act like an ignorant under the influence of three qualities of nature.
See following verse of Shrimad Bhagwad Geeta:
Sadrisham cheshathate svasyah prikritergyanvanapi I
Parkritim yanti bhutani nigarah kim karishayati II (3.33)
All living beings follow their tendencies: even wise man acts according to his tendencies of his own nature, what is the use of restraint?
All creatures are born with inherent tendencies. A snake when feeling endangered shall bite. A man having no means to satisfy his hunger may beg, steal. This is no exception to the tendency of nature with which beings are born. Even brothers, sisters, parents in a family have different tendencies. Asian, African, English, American, Arabian, all mankind have different tendencies of nature. They have their own ideologies, food habits, customs, festivals, faith and all sorts of way of working. Even a wise also acts as per his tendencies, how the restraint is going to effect.
There is no prohibition on actions but they are to be performed with a sense of detachment and without desire for fruit.
The message is for whole human kind.
With doubts dispelled by a clear vision sharpened by non-attachment, embodied soul turns away from multiplicity of world like a man from dream. Shunning all desires one thinks of only infinite self not attaching with modifications seeing one Braham amid the unreality of universe.
The saint like soul does do or say, or think of, anything good or evil; taking pleasure in self, he wanders like an idiot
Senses being conditioned to be playful with their objects, embodied self soul has to recognize reality of things and surrender all actions to Lord Krishna, Him self the doer and enjoyer as well as action itself.
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 and identification 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 of a self soul, 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 self 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 reactions 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.
sarvkarmarhi mansa sanyaste sukham vashi I
navdvare pure dehi nev kurvanna karyan II (5.13)
A wise man mentally renounces identification with all actions and rests happily in self, relegating all actions to mansion of nine gates.
The human body consists of nine openings which are gateways of senses. Individual soul seated in embodiment assumed it self doer but it is not doer. It is the mind which thinks of sense objects and inspired by intellect it prompts a particular sense to act through its outlet.
All sense outings are performing with their objects and onlooker soul has nothing to do with those acts but an assumption of doer ship and desire for fruit of act done by senses, mind and body lead to bondage.
So a sage with awakened self witnesses all acts being done through nine outings of body and remains a happy lot enjoying its own bliss.
He reflects on bondage and liberation of the self through the pursuit of knowledge. Bondage consists of attachment with senses and liberation in their control. therefore a sage, controlling all his senses, looks upon everything in Lord, deriving great bliss from self, turning away from petty desires.
Soul having identified with mind thinks through mind to be body and tries to attain happiness and satisfaction from sense gratification. It is the thinking which binds or liberates.
In Ashtavakar Samhita it is very well said in verse 11 of chapter one:
Muktaabhimin mukto hi badhi\o badhabhimaniapi I
Kinvadabti satyeyam ya mati sa gatirbhavet II(1.11)
Where in mind, one presumes itself free, it is free but when it assumes itself bound, it is bound. Truly said it is thinking which makes one bound or free.
Self soul is free but when it identifies itself with material mind body orgasm it assumes itself to be doer of natural reactions and seeks fruits for them. It is the mind set which binds by attachment and by detachment it liberates.
Lord Krishna stresses in chapter 18 of Shrimad Bhagwad Geeta:
Budhya vishuddhya ukto dhritiatnam nayamya ch I
Shabdadinvishyanstyaktwa ragdvesho vayudasya ch II
Viviktsevi laghvashi yatvakkaymansa I
Dhayanyogpro nityam varagyam samupashritah II
Ahanakarm balam darpam kamam krodham pargraham I
Vimuchya nirmamah shanto barahambhayay kalpate II(18.51-53)
Endowed with a unblemished intellect and taking light satvic food, living in lonely place having rejected sound and other objects of senses, having controlled mind, speech and body and senses, having got rid of aversion or attraction, remaining ever devoted to yoga of meditation, giving up egotism, pride of strength, arrogance, lust, anger and storing of luxuries, devoid of attachment, such a man becomes quite qualified for oneness with Braham, the truth, bliss and consciousness.
One whose intellect is not attached with anything other than self all around, untarnished, by shunning sense of sound etc. and by satvic firmness controlling body, senses, mind, devoid of attraction and aversion, living in solitary place, having been firm in renunciation and meditation. Giving up egoism, pride in strength, arrogance, lust, anger and habit of storing things and having become unattached, peaceful is considered to have become quite oneness with almighty
One treading the path of knowledge is completely devoid of any relation with world or its components comes to know the all pervading Lord who is always available and it can be felt by that liberated soul.
Barahambhutah parasanatma na shochati na kankshti I
Samah sarveshu bhuteshu madbhakti labhte param II (18.54)
Established in identity with Braham and cheerful in mind, no longer craves or Grieves for anything. Seeing same in all beings, such Yogi attains supreme devotion in me.
The optimization of wisdom is to see same self in all beings, all embodiments are the result of past deeds and are queer mixtures of five basic elements of ether, water, air, fire and earth and self is consciousness charging all of them, so there is no difference of existence in them but the ignorant differentiate by comparison of shape of embodiments, this same ness has been clarified in verses in other chapters of Shrimad Bhagwad Geeta.
vidyavinay sampane brahamarhe gavi hastini I
shuni chev shavpake ch panditah samdarshanah II (5.18 )
The wise looks upon Brahmin endowed with learning and culture, a cow, an elephant, dog and pariah with same eye.
Since all subtle bodies comprising the five sensory and five motor organs, the five pranas, manas and budhi are made of same stuff and are same in all beings so wise man does not see different form of self in a different way as he sees self in all so for him a learned and cultured Brahmin, cow, dog and pariah there is no difference not withstanding nature of modification.
ehaiev terjitah sargo yesham samye sithatam manah I
nirdosham hi samam baraham tasmadbrahamrhi te sithitah II(5.19)
Who see same ness in all beings, their mind is even, they have conquered mortal plane; since the Absolute Lord is untouched by evil and knows no distinction; hence they are established in Eternal Lord.
All things that are regulated by Pursha and nature-whatever seen, heard or thought of by intellect- or in universe are modifications of three qualities of nature. All these which make for transmigration of self soul are due to effects of gunas which are produced in his mind and who has conquered these gunas sees sameness every where and attains path of devotion to Lord.
Lord Krishna is untouched by evil and knows no distinction; hence such a wise man is established in Lord.
All this can be achieved while living in this embodiment but shunning ego of identification with embodiment.
bahunamjanmanamante gyanwan mam parpadayte I
vasudeva sarvamiti sa mahatama sudurlabhah II (7.19)
After numerous incarnations of various beings on attaining last incarnation as human form, the wise man surrenders to me realizing that I am the cause of every thing.
A spiritual person never can be a worldly wise.
Spirituality requires purity of mind, and intellect.
Worldly wisdom requires deceit, conceit and lust for materialistic accumulation with pride, arrogance, anger, harsh speech and ignorance as additional qualities
Every thing emanating from material nature is transitory an d doomed to vanish,
Nothing can survive beyond its limit.
Only omnipresent supreme Self Lord Krishna is imperishable.
Wise man realizes this and sees sameness every where. Even in cow, elephant, dog, human, in everything, he sees the perception of Lord, so this wise man is dear to Lord.
At this juncture this embodied soul is blessed with Supreme Devotion to Lord whom he sees every where. He sees blessing of Lord coming in disguise in every aspect of his life.
bhaktya mamabhjanati yavaniyashachasmi tatwatah I
tato mam tatvato gyatwa vishte tadanantram II (18.55)
Through that supreme devotion, he comes to know me in real sense as to what I am and what is my greatness; and thereby knowing me in essence, he forthwith enters into my beings.
By devotion to Lord, devotee comes to realize self, he craves for nothing, his senses subdued and his mind controlled, becomes even minded to all and satisfied to self.
All quarters for him are full of bliss.
How this happens?
With complete devotion to Lord Krishna, one realizes that every thing, every being are actually Lord’ modifications.
Body in the form of nature and self being driver of body, everything consist of Lord Krishna.There is nothing except self. Thus the yogi constantly having been pondering over self, realizes himself to part of self, self in others, looks upon all pairs of opposite to be modification of self, realizing self alone pervading and also shares presence of omnipresent in every aspect of life.
High souled sages- though worldly penniless, devoted to Lord Krishna devoid of ego, lust, anger, violence, arrogance, are always calm and compassionate to all creatures, attain bliss of Lord and desires only Lord and nothing else.
Chetsa sarvkarmarhi mayi sanyasya matparah I
Budhiyogamupashrity machhita satatam bhav II
Matchitah sarvdurgarhi matprasadattarishayasi I
Ath chtwamahankaramn shroshayasi vinakshayasi II (57-58)
All actions mentally resigned to me and taking recourse to yoga in form of even minded ness, be solely devoted to me and constantly give your mind to me.
With mind thus given to me, you shall tide over all difficulties by my grace and if from egotism, you do not listen, you will be lost.
Embodied individual soul, out of sheer non existing attachment, had presumed to be body and because of this ego and attachment, the soul not being the doer presumes itself be the doer, involves itself in an unending cycle of different births and deaths.
After a long series of incarnations the Lord blesses soul with a human body which is an open door to liberation by way of self realization, most easy and readily available mode in this embodiment,
What has to done?
Do nothing with any of your body, mind and senses or its parts. Sit in secluded place. See the witness in body. Who is this? What is the living entity? It is divine consciousness sharing the corpse of body, mind and senses but still devoid of them. This is your form which has entangled itself with material energy by identification.
Till today it has been charging the embodiment and it is separate from body.
This is consciousness. a part of supreme consciousness and deliberately sitting and watching every act of body, enjoying but still not enjoying, that consciousness has never done anything and as, if it is not the doer.
Body itself is incapable, (being always a dead body as it is), of doing anything, all actions were caused to be done by three qualities of nature and these too another form of Lord himself, there should be no hitch in dedicating the action done by material nature to Lord himself. No action can executed without self eternal nature of Lord.
Consciously dedicating all actions to lord, and seeing sameness every where, always thinking of God / Lord himself, individual soul attains its self. Lord assures that in that event, the devotee succeeds in tiding over all difficulties.
If out of egotism, soul in body, still does not hears Lord, it is inviting doom for itself.
As self soul is not doer ant activity but when it identifies with mind and body, it assumes itself to be the doer. By assumption it has to undergo the embodiment.
Shrimad Bhagwad Geeta has a clear message for self souls.
They have been assign role in a divine play of Lord Krishna and they are to play their roles without any personal attachment.
Complete surrender of all acts unto Lord Krishna is devotion.
Lord Krishna says in chapter 5 of Shrimad Bhagwad Geeta
barahamarhayadhaye karmarhi sangam tyaktwa kroti yeh I
lipayate na sa papen padampatramiwambhsa II (5.10)
He who offering all his actions to Lord, shaking off attachment, acts dispassionately, remains untouched by sins like lotus leaf by water.
Abandoning attachment completely, yogis act with body, mind, intellect and even senses selflessly only to purify themselves.
As there is multiplicity of modifications of self but in reality self is exists in all forms, while seeing mind, intellect, body, and all senses playing with their objects, devotee surrenders all actions to Lord.
By doing so soul remains unaffected by acts like a lotus leaf is not affected by water surrounding it. Lotus leaf remains absorbed from water its underneath but the leaf remains on water unscathed. Water if poured over this leaf shall remain stayed on it without causing any damage or it will go away by slipping over from leaf. Detachment of this type has been advised by Lord Krishna.
It is only attachment which has binding force.
Mastering mind, intellect, senses a yogi, while performing prescribed duties does not expects fruits of it and devotes all actions to Lord Krishna, having no desire for fruit.
Embodied soul has a long standing practice of attachment and to shake off this abruptly is not possible. The human body is like a strong boat. It is very difficult to secure but when Lord has been pleased to bless with one, self soul getting such body, should strive for emancipation and liberation from ‘samsara’ which consists nothing but misery and distress all around. Even so called happiness attained from material acquisition ends in distress.
By surrendering all actions to Lord, embodied soul attains liberation while living in body.
It is the mind which attaches soul with embodiment.
Even a wise man appears to act like an ignorant under the influence of three qualities of nature.
See following verse of Shrimad Bhagwad Geeta:
Sadrisham cheshathate svasyah prikritergyanvanapi I
Parkritim yanti bhutani nigarah kim karishayati II (3.33)
All living beings follow their tendencies: even wise man acts according to his tendencies of his own nature, what is the use of restraint?
All creatures are born with inherent tendencies. A snake when feeling endangered shall bite. A man having no means to satisfy his hunger may beg, steal. This is no exception to the tendency of nature with which beings are born. Even brothers, sisters, parents in a family have different tendencies. Asian, African, English, American, Arabian, all mankind have different tendencies of nature. They have their own ideologies, food habits, customs, festivals, faith and all sorts of way of working. Even a wise also acts as per his tendencies, how the restraint is going to effect.
There is no prohibition on actions but they are to be performed with a sense of detachment and without desire for fruit.
The message is for whole human kind.
With doubts dispelled by a clear vision sharpened by non-attachment, embodied soul turns away from multiplicity of world like a man from dream. Shunning all desires one thinks of only infinite self not attaching with modifications seeing one Braham amid the unreality of universe.
The saint like soul does do or say, or think of, anything good or evil; taking pleasure in self, he wanders like an idiot
Senses being conditioned to be playful with their objects, embodied self soul has to recognize reality of things and surrender all actions to Lord Krishna, Him self the doer and enjoyer as well as action itself.
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 and identification 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 of a self soul, 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 self 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 reactions 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.
sarvkarmarhi mansa sanyaste sukham vashi I
navdvare pure dehi nev kurvanna karyan II (5.13)
A wise man mentally renounces identification with all actions and rests happily in self, relegating all actions to mansion of nine gates.
The human body consists of nine openings which are gateways of senses. Individual soul seated in embodiment assumed it self doer but it is not doer. It is the mind which thinks of sense objects and inspired by intellect it prompts a particular sense to act through its outlet.
All sense outings are performing with their objects and onlooker soul has nothing to do with those acts but an assumption of doer ship and desire for fruit of act done by senses, mind and body lead to bondage.
So a sage with awakened self witnesses all acts being done through nine outings of body and remains a happy lot enjoying its own bliss.
He reflects on bondage and liberation of the self through the pursuit of knowledge. Bondage consists of attachment with senses and liberation in their control. therefore a sage, controlling all his senses, looks upon everything in Lord, deriving great bliss from self, turning away from petty desires.
Soul having identified with mind thinks through mind to be body and tries to attain happiness and satisfaction from sense gratification. It is the thinking which binds or liberates.
In Ashtavakar Samhita it is very well said in verse 11 of chapter one:
Muktaabhimin mukto hi badhi\o badhabhimaniapi I
Kinvadabti satyeyam ya mati sa gatirbhavet II(1.11)
Where in mind, one presumes itself free, it is free but when it assumes itself bound, it is bound. Truly said it is thinking which makes one bound or free.
Self soul is free but when it identifies itself with material mind body orgasm it assumes itself to be doer of natural reactions and seeks fruits for them. It is the mind set which binds by attachment and by detachment it liberates.
Lord Krishna stresses in chapter 18 of Shrimad Bhagwad Geeta:
Budhya vishuddhya ukto dhritiatnam nayamya ch I
Shabdadinvishyanstyaktwa ragdvesho vayudasya ch II
Viviktsevi laghvashi yatvakkaymansa I
Dhayanyogpro nityam varagyam samupashritah II
Ahanakarm balam darpam kamam krodham pargraham I
Vimuchya nirmamah shanto barahambhayay kalpate II(18.51-53)
Endowed with a unblemished intellect and taking light satvic food, living in lonely place having rejected sound and other objects of senses, having controlled mind, speech and body and senses, having got rid of aversion or attraction, remaining ever devoted to yoga of meditation, giving up egotism, pride of strength, arrogance, lust, anger and storing of luxuries, devoid of attachment, such a man becomes quite qualified for oneness with Braham, the truth, bliss and consciousness.
One whose intellect is not attached with anything other than self all around, untarnished, by shunning sense of sound etc. and by satvic firmness controlling body, senses, mind, devoid of attraction and aversion, living in solitary place, having been firm in renunciation and meditation. Giving up egoism, pride in strength, arrogance, lust, anger and habit of storing things and having become unattached, peaceful is considered to have become quite oneness with almighty
One treading the path of knowledge is completely devoid of any relation with world or its components comes to know the all pervading Lord who is always available and it can be felt by that liberated soul.
Barahambhutah parasanatma na shochati na kankshti I
Samah sarveshu bhuteshu madbhakti labhte param II (18.54)
Established in identity with Braham and cheerful in mind, no longer craves or Grieves for anything. Seeing same in all beings, such Yogi attains supreme devotion in me.
The optimization of wisdom is to see same self in all beings, all embodiments are the result of past deeds and are queer mixtures of five basic elements of ether, water, air, fire and earth and self is consciousness charging all of them, so there is no difference of existence in them but the ignorant differentiate by comparison of shape of embodiments, this same ness has been clarified in verses in other chapters of Shrimad Bhagwad Geeta.
vidyavinay sampane brahamarhe gavi hastini I
shuni chev shavpake ch panditah samdarshanah II (5.18 )
The wise looks upon Brahmin endowed with learning and culture, a cow, an elephant, dog and pariah with same eye.
Since all subtle bodies comprising the five sensory and five motor organs, the five pranas, manas and budhi are made of same stuff and are same in all beings so wise man does not see different form of self in a different way as he sees self in all so for him a learned and cultured Brahmin, cow, dog and pariah there is no difference not withstanding nature of modification.
ehaiev terjitah sargo yesham samye sithatam manah I
nirdosham hi samam baraham tasmadbrahamrhi te sithitah II(5.19)
Who see same ness in all beings, their mind is even, they have conquered mortal plane; since the Absolute Lord is untouched by evil and knows no distinction; hence they are established in Eternal Lord.
All things that are regulated by Pursha and nature-whatever seen, heard or thought of by intellect- or in universe are modifications of three qualities of nature. All these which make for transmigration of self soul are due to effects of gunas which are produced in his mind and who has conquered these gunas sees sameness every where and attains path of devotion to Lord.
Lord Krishna is untouched by evil and knows no distinction; hence such a wise man is established in Lord.
All this can be achieved while living in this embodiment but shunning ego of identification with embodiment.
bahunamjanmanamante gyanwan mam parpadayte I
vasudeva sarvamiti sa mahatama sudurlabhah II (7.19)
After numerous incarnations of various beings on attaining last incarnation as human form, the wise man surrenders to me realizing that I am the cause of every thing.
A spiritual person never can be a worldly wise.
Spirituality requires purity of mind, and intellect.
Worldly wisdom requires deceit, conceit and lust for materialistic accumulation with pride, arrogance, anger, harsh speech and ignorance as additional qualities
Every thing emanating from material nature is transitory an d doomed to vanish,
Nothing can survive beyond its limit.
Only omnipresent supreme Self Lord Krishna is imperishable.
Wise man realizes this and sees sameness every where. Even in cow, elephant, dog, human, in everything, he sees the perception of Lord, so this wise man is dear to Lord.
At this juncture this embodied soul is blessed with Supreme Devotion to Lord whom he sees every where. He sees blessing of Lord coming in disguise in every aspect of his life.
bhaktya mamabhjanati yavaniyashachasmi tatwatah I
tato mam tatvato gyatwa vishte tadanantram II (18.55)
Through that supreme devotion, he comes to know me in real sense as to what I am and what is my greatness; and thereby knowing me in essence, he forthwith enters into my beings.
By devotion to Lord, devotee comes to realize self, he craves for nothing, his senses subdued and his mind controlled, becomes even minded to all and satisfied to self.
All quarters for him are full of bliss.
How this happens?
With complete devotion to Lord Krishna, one realizes that every thing, every being are actually Lord’ modifications.
Body in the form of nature and self being driver of body, everything consist of Lord Krishna.There is nothing except self. Thus the yogi constantly having been pondering over self, realizes himself to part of self, self in others, looks upon all pairs of opposite to be modification of self, realizing self alone pervading and also shares presence of omnipresent in every aspect of life.
High souled sages- though worldly penniless, devoted to Lord Krishna devoid of ego, lust, anger, violence, arrogance, are always calm and compassionate to all creatures, attain bliss of Lord and desires only Lord and nothing else.
Chetsa sarvkarmarhi mayi sanyasya matparah I
Budhiyogamupashrity machhita satatam bhav II
Matchitah sarvdurgarhi matprasadattarishayasi I
Ath chtwamahankaramn shroshayasi vinakshayasi II (57-58)
All actions mentally resigned to me and taking recourse to yoga in form of even minded ness, be solely devoted to me and constantly give your mind to me.
With mind thus given to me, you shall tide over all difficulties by my grace and if from egotism, you do not listen, you will be lost.
Embodied individual soul, out of sheer non existing attachment, had presumed to be body and because of this ego and attachment, the soul not being the doer presumes itself be the doer, involves itself in an unending cycle of different births and deaths.
After a long series of incarnations the Lord blesses soul with a human body which is an open door to liberation by way of self realization, most easy and readily available mode in this embodiment,
What has to done?
Do nothing with any of your body, mind and senses or its parts. Sit in secluded place. See the witness in body. Who is this? What is the living entity? It is divine consciousness sharing the corpse of body, mind and senses but still devoid of them. This is your form which has entangled itself with material energy by identification.
Till today it has been charging the embodiment and it is separate from body.
This is consciousness. a part of supreme consciousness and deliberately sitting and watching every act of body, enjoying but still not enjoying, that consciousness has never done anything and as, if it is not the doer.
Body itself is incapable, (being always a dead body as it is), of doing anything, all actions were caused to be done by three qualities of nature and these too another form of Lord himself, there should be no hitch in dedicating the action done by material nature to Lord himself. No action can executed without self eternal nature of Lord.
Consciously dedicating all actions to lord, and seeing sameness every where, always thinking of God / Lord himself, individual soul attains its self. Lord assures that in that event, the devotee succeeds in tiding over all difficulties.
If out of egotism, soul in body, still does not hears Lord, it is inviting doom for itself.
Friday, May 21, 2010
LORD KRISHNA ABODE IS ETERNAL
Lord Krishna’s abode is eternal.
It is self illuminated. No other source can illuminate it.
It is described in chapter 15 of Shrimad Bhagwad Geeta.
Lord Krishna Says:
Na tad bhasyayte suryo
na shashanko na pavakah I
yadgatva na nivartante
taddham paramam mam II (15.6)
The Supreme abode of mine is neither illuminated by Sun nor moon nor the fire and reaching there is no return.
The abode of Lord Krishna is self illumined. It is the illuminator of every thing.
Lord Krishna in chapter 13 states:
Jyotishamapi tajjyoti tamsa param uchyate I
Gyanaam gyan gamayam hridi sarva vishthitam II (13.17)
That Supreme Brahman /Self /Omnipresent is light of all lights and entirely beyond Maya
That Godhead is the knowledge itself, only one to know, alone worth knowing and attaining through real wisdom.
He is particularly seated in the heart of all.
The supreme self can’t be illuminated by the Sun or Moon or element of fire. Reaching this eternal abode, the self soul has no return to transmigrate in material world.
By following subtle illustration of embodiment, one can conclude that the omnipresent illuminator of entire universe can not be illuminated by Sun, Moon or fire as they are drawing their energy from him.
Self soul is enlightening this entire material body. Sense of smell is known through nose, sound through ears, touch through skin, form by eyes, taste through tongue, while all these senses are illuminated by mind, mind by intellect and what illuminates intellect is almighty divine self soul. All these collectively cannot percept the self soul.
The material world is transient. But the eternal abode from which self soul started its stupid journey to the material world to gain supremacy like that of Lord, is self effulgent. Reaching there once, there is no return. But to reach there, one has to surrender all his attachment to Lord Krishna.
Verses3, 4 and 5 of chapter 15 above give direction of reaching that abode of Lord
Na rupamaseh tatouplabhayate
aanto na chadirn ch samprishitha I
Ashvathamenam suvirurhmulam
Asangshastrerh drirerh chhitva II
Tatah padam tatparimargitavayam
yasmingate na nirvantante bhuyah I
Tamevchadayam purusham parpaday I
yatahah parvriti prisitah purarhi II(15.3-4)
Nature of this tree of creation has neither beginning nor end, nor even stability. Therefore felling this tree which is not firmly rooted, with formidable axe of dispassion, self soul should diligently seek that Supreme state of Lord, having attained which, there is no return. Having resolved that he stands dedicated to that primeval being Himself from whom this beginning less creation has come into being, he should dwell and meditate Him.
By putting in mature thought, the banyan tree as represented in the above verses cannot be found by one wise. This banyan tree has neither had a beginning nor is neither an end nor it even stable.
Lord has explained the universal tree looking permanent to every living entity but it is not known as to when it came into existence, when it is going to cease, nor can even one see any stability of it. This material world is transitory. Even the body, mind, intellect, sense and their objects are all temporary. Wise can look at its ever changing phenomenon.
Even the body which is very dear to one, silently changes without even a murmuring. This is impermanent banyan material world tree has no strong roots. Today the embodiment who is dear one may die without any ailment or other natural notice. The roots which appear to be binding should be cut with axe of dispassion and detachment and then go to that eternal supreme state attaining which self soul traverses the cycle of transmigration. From this, eternal self soul there is no return.
Nirmanmoha jitsangdosha
Adhiyatamnitya vinivritkamaI
Dvendeirvimuktahsukhdukhasangayer
Gachhantiamudhah padamavayayan yat II (15.5)
Those who are free from false pride and illusion, who have transgressed the defects of attachment, who are always immersed in self, who have renounced material desires, free from dualities of material energy, unaffected by happiness and distress, attain that eternal abode.
Shrimad Bhagwad Geeta is not secretive. This is an open message from Lord Krishna himself. It has been delivered for the embodied self souls for their emancipation.
It is very easy to grasp.
Only ignorant persons state that this message is meant for those who renounce the world or who become hermit.
Lord has no where prescribed in whole of his message that one has to leave the world to attain Lord rather detachment with natural acts has been prescribrd.
While replying to the query of Arjun about renunciation Lord of universe has laid down:
Kamyanam karmarham nyasam sannyasam kavyo viduah I
Sarvakaram faltyagam prahustyagam vichakshrh II
Tyajayam dosh vadtieke karam prahurmanirhah I
Yagyadantapahkaram na tyajaymeti chaapre II (2-3)
Shri Bhagwan says: some sages understand giving up of all actions motivated by desire as Sannyasa; and other thinkers pronounce that sacrifice consists in relinquishing the fruit of actions.
Some men of wisdom declare that all actions contain a certain measure of evil; therefore, all actions are to be given up; while others say that acts of sacrifice, charity and penance are not worth shunning.
Lord Krishna, first of all, describes the views of wise men.
He says that some sages and realized men declare that the actions motivated by desire for fruit, are to be relinquished and others say that the desire for reaping fruit of action/s is to be given up.
Some wise men declare that all actions contain a certain measure of evil; therefore they are to be given up completely.
But still other state that acts of charity, sacrifice and penance are not to be given up.
Nishachayam shrurhu mey tatr tyage bharatsttam I
Tyago hi purushvyaghra trividhah samparkirtitah II (4)
Hear my conclusion on first tyaga Arjun! As Tyaga, O tiger among men! Has been declared of three kinds.
From now onwards the lord is elaborating the kinds of sacrifice.
He opines that sacrifice is of three kind satvica, rajas and tamsic. Self soul gets embodiment due to identification with three modes of nature. According to nature, one develops way of taking to act.
So he is expressing his conclusion in this regard.
Yagyadantaph karam na tyajyam karyemevtat I
Yagyo danam tapashchev pawnani manishrhan II
Etanyapi tu karmarhi sangam tyaktwa falani ch I
Kartwyaneti mey parth nishchitam matamutmam II (5-6)
Acts of sacrifice, charity, penance are not to be given up; and they must be performed, for act of sacrifice, charity, and penance- all are purifier of wise men.
Hence, Arjun! These acts of sacrifice, charity and penance and all other acts must be performed without attachment and desire of reward; this is My considered and supreme verdict.
Lord krishna lays down his dictate that the acts of sacrifice, penance and charity are not to be shunned as they even purify the wise men
But the rider is that these acts are to be performed without any attachment and desire for their results.
The acts of penance, charity, and sacrifice have also been referred to in the previous chapter.
They too have been termed as satvica, rajas and tamsic.
Here the Lord is giving direction as to how these are to be performed.
By performing these acts in different ways gives varied effect.
Niyatsya tu sannyasah karmarho nouppadaytei I
Mohattasya prityagaastamsah parkirtitatahi II
Duhkhametiev yatkaram kaykleshbhayattayjyet I
Sa kritwa rajasam tyagam naiv tyagfalam labhet II
Karyametiev yatkaram niyatam kiryatearjunI
Sangam tyaktwa falamchev sa tyaga satvico matah II (7-9)
It is not advisable to renounce prescribed duty. Its abandonment
Through ignorance is described as Tamsic.
He, who renounces prescribed duty as it entails certain amount of physical strain, comes under the mode of passion, which goes unrewarded.
Being prescribed duty, one does it without attachment or desire to obtain fulfillment of some desire, comes under the mode of goodness.
One is supposed to perform prescribed duties but renouncing this out of ignorance is termed as being sacrifice out of ignorance.
if someone gives up his duties for fear of physical strain thinking that all actions result in discomfort, this is said to a practice of renunciation out of passion. He reaps no fruit of this renunciation.
a prescribed duty performed without attachment and desire of fruit is recognized as sacrifice out of goodness mode of nature.
the method of self realization is worth learning and experiencing.
There are several ways to attain self realization in this very embodiment.
Placing one’s intellect and mind stuff on self soul-consciousness and concentrating on it, delighting to see that this all pervading consciousness is illuminating every part of body and every thing in universe as well.
One can realize as to who he is?
This takes one away from ego of embodiment
What is purpose of this human body?
Human form is very kindly blessed by god to enable self soul to realize its real self and attain liberation.
Consciousness is living entity, self soul identifying itself with mind body orgasm. This consciousness is in all, inside them and outside them.
Wisdom lies in the fact that one has to achieve the real and immortal through unreal and mortal. To dispel doubt and attain liberation, one has to detach self from the embodiment. If one wishes to attain the eternity through performance of prescribed duties, it has to do them without attachment and desire for their fruits.
Method of seeing ‘him’ everywhere, in everyone is the easiest way to know one self. Since there is nothing except ‘him,’ the self of all, a conscious state in animate and his reflection of nature in inanimate, is proof of his eternal presence.
If a person does not perform prescribed duty because of any impending physical strain, that is sacrifice out of passion and attachment with body; it is of no use.
But when duty prescribed is not done out of ignorance, it is sacrifice out of ignorance.
Attachment and desire for fruit completely shunned, one performs prescribed duties for attaining ‘self realization’. His sacrifice is out of goodness mode of nature called ‘satvica’
This embodiment is decaying day by day. One does not ever remain the same. One can feel this difference daily. But embodied soul are so conditioned to the world that they don’t realize that this body is not the same after a year. Not only physical, mental condition too changes with the passage of time.
Every embodiment has spanned life.
On knowing that life span is being shortened by days and nights, one trembles in fear.
Giving all the attachments, one becomes free from activities. Seeker, who has no attachment and desires, reaches peace of mind.
This message is being delivered at crucial moments of war between the warring factions of a family.
This is an eternal message to all self souls to be free from cycle of transmigration in this embodiment.
Lord is advising Arjun to attain the abode of lord by fighting his enemies as his natural duty, without any desire for its outcome favoring him or his side.
One who is free from illusion and false pride of embodiment and material acquisition, who have transgressed the material attachment of body, mind, intellect, senses and sense objects in form of dears and nears, material acquisitions meant for sense gratification, completely absorbed in the self, free from desire of worldly possession, free from dualities of materialism, impervious to happiness and distress, they go to that eternal blissful abode of Lord.
Before this many have reached that place. At many places Lord Krishna tells us this.
In chapter four in verse 10 the lord assures self soul:
Veetragbhaikrodhah manmaya mamupashritah I
Bahvo gyantapsa puta madbhavamagtah II (4.10)
Completely devoid of passion, fear and anger, wholly absorbed in Me ,depending on Me, and purified by the penance of wisdom, many have become one with Me even in past.
Desire, attachment, passion, craving, obsession for any thing all are tormenting for a seeker.
One with wise eyes can not see any thing in worldly sphere which is devoid of self. Even feeling are divine expressions, a part of self.
Lord says in chapter 10 of Geeta:
Athva bahunaetain kim gyaaten tuvaejun I
Vishtabhayamiahamidam kritsanekanshen sititho jagat II (10.42)
Those who had attained the spiritual knowledge and wisdom there from have already attained Lord; have been absorbed in Lord himself.
To attain that oneness with Lord self soul has to realize itself and see self as one in all and then all in supreme self Lord.
What one actually sees is embodiment created by act of nature and not the consciousness which is torching the embodiment. When one completely sheds passion, desire, fear, anger, absorbed in the Lord, his mind is purified, one thus attains knowledge and wisdom and then ultimately obtains blessing of Lord by submerging in infinity that is the Lord himself (it is like a river merging in ocean)
It is self illuminated. No other source can illuminate it.
It is described in chapter 15 of Shrimad Bhagwad Geeta.
Lord Krishna Says:
Na tad bhasyayte suryo
na shashanko na pavakah I
yadgatva na nivartante
taddham paramam mam II (15.6)
The Supreme abode of mine is neither illuminated by Sun nor moon nor the fire and reaching there is no return.
The abode of Lord Krishna is self illumined. It is the illuminator of every thing.
Lord Krishna in chapter 13 states:
Jyotishamapi tajjyoti tamsa param uchyate I
Gyanaam gyan gamayam hridi sarva vishthitam II (13.17)
That Supreme Brahman /Self /Omnipresent is light of all lights and entirely beyond Maya
That Godhead is the knowledge itself, only one to know, alone worth knowing and attaining through real wisdom.
He is particularly seated in the heart of all.
The supreme self can’t be illuminated by the Sun or Moon or element of fire. Reaching this eternal abode, the self soul has no return to transmigrate in material world.
By following subtle illustration of embodiment, one can conclude that the omnipresent illuminator of entire universe can not be illuminated by Sun, Moon or fire as they are drawing their energy from him.
Self soul is enlightening this entire material body. Sense of smell is known through nose, sound through ears, touch through skin, form by eyes, taste through tongue, while all these senses are illuminated by mind, mind by intellect and what illuminates intellect is almighty divine self soul. All these collectively cannot percept the self soul.
The material world is transient. But the eternal abode from which self soul started its stupid journey to the material world to gain supremacy like that of Lord, is self effulgent. Reaching there once, there is no return. But to reach there, one has to surrender all his attachment to Lord Krishna.
Verses3, 4 and 5 of chapter 15 above give direction of reaching that abode of Lord
Na rupamaseh tatouplabhayate
aanto na chadirn ch samprishitha I
Ashvathamenam suvirurhmulam
Asangshastrerh drirerh chhitva II
Tatah padam tatparimargitavayam
yasmingate na nirvantante bhuyah I
Tamevchadayam purusham parpaday I
yatahah parvriti prisitah purarhi II(15.3-4)
Nature of this tree of creation has neither beginning nor end, nor even stability. Therefore felling this tree which is not firmly rooted, with formidable axe of dispassion, self soul should diligently seek that Supreme state of Lord, having attained which, there is no return. Having resolved that he stands dedicated to that primeval being Himself from whom this beginning less creation has come into being, he should dwell and meditate Him.
By putting in mature thought, the banyan tree as represented in the above verses cannot be found by one wise. This banyan tree has neither had a beginning nor is neither an end nor it even stable.
Lord has explained the universal tree looking permanent to every living entity but it is not known as to when it came into existence, when it is going to cease, nor can even one see any stability of it. This material world is transitory. Even the body, mind, intellect, sense and their objects are all temporary. Wise can look at its ever changing phenomenon.
Even the body which is very dear to one, silently changes without even a murmuring. This is impermanent banyan material world tree has no strong roots. Today the embodiment who is dear one may die without any ailment or other natural notice. The roots which appear to be binding should be cut with axe of dispassion and detachment and then go to that eternal supreme state attaining which self soul traverses the cycle of transmigration. From this, eternal self soul there is no return.
Nirmanmoha jitsangdosha
Adhiyatamnitya vinivritkamaI
Dvendeirvimuktahsukhdukhasangayer
Gachhantiamudhah padamavayayan yat II (15.5)
Those who are free from false pride and illusion, who have transgressed the defects of attachment, who are always immersed in self, who have renounced material desires, free from dualities of material energy, unaffected by happiness and distress, attain that eternal abode.
Shrimad Bhagwad Geeta is not secretive. This is an open message from Lord Krishna himself. It has been delivered for the embodied self souls for their emancipation.
It is very easy to grasp.
Only ignorant persons state that this message is meant for those who renounce the world or who become hermit.
Lord has no where prescribed in whole of his message that one has to leave the world to attain Lord rather detachment with natural acts has been prescribrd.
While replying to the query of Arjun about renunciation Lord of universe has laid down:
Kamyanam karmarham nyasam sannyasam kavyo viduah I
Sarvakaram faltyagam prahustyagam vichakshrh II
Tyajayam dosh vadtieke karam prahurmanirhah I
Yagyadantapahkaram na tyajaymeti chaapre II (2-3)
Shri Bhagwan says: some sages understand giving up of all actions motivated by desire as Sannyasa; and other thinkers pronounce that sacrifice consists in relinquishing the fruit of actions.
Some men of wisdom declare that all actions contain a certain measure of evil; therefore, all actions are to be given up; while others say that acts of sacrifice, charity and penance are not worth shunning.
Lord Krishna, first of all, describes the views of wise men.
He says that some sages and realized men declare that the actions motivated by desire for fruit, are to be relinquished and others say that the desire for reaping fruit of action/s is to be given up.
Some wise men declare that all actions contain a certain measure of evil; therefore they are to be given up completely.
But still other state that acts of charity, sacrifice and penance are not to be given up.
Nishachayam shrurhu mey tatr tyage bharatsttam I
Tyago hi purushvyaghra trividhah samparkirtitah II (4)
Hear my conclusion on first tyaga Arjun! As Tyaga, O tiger among men! Has been declared of three kinds.
From now onwards the lord is elaborating the kinds of sacrifice.
He opines that sacrifice is of three kind satvica, rajas and tamsic. Self soul gets embodiment due to identification with three modes of nature. According to nature, one develops way of taking to act.
So he is expressing his conclusion in this regard.
Yagyadantaph karam na tyajyam karyemevtat I
Yagyo danam tapashchev pawnani manishrhan II
Etanyapi tu karmarhi sangam tyaktwa falani ch I
Kartwyaneti mey parth nishchitam matamutmam II (5-6)
Acts of sacrifice, charity, penance are not to be given up; and they must be performed, for act of sacrifice, charity, and penance- all are purifier of wise men.
Hence, Arjun! These acts of sacrifice, charity and penance and all other acts must be performed without attachment and desire of reward; this is My considered and supreme verdict.
Lord krishna lays down his dictate that the acts of sacrifice, penance and charity are not to be shunned as they even purify the wise men
But the rider is that these acts are to be performed without any attachment and desire for their results.
The acts of penance, charity, and sacrifice have also been referred to in the previous chapter.
They too have been termed as satvica, rajas and tamsic.
Here the Lord is giving direction as to how these are to be performed.
By performing these acts in different ways gives varied effect.
Niyatsya tu sannyasah karmarho nouppadaytei I
Mohattasya prityagaastamsah parkirtitatahi II
Duhkhametiev yatkaram kaykleshbhayattayjyet I
Sa kritwa rajasam tyagam naiv tyagfalam labhet II
Karyametiev yatkaram niyatam kiryatearjunI
Sangam tyaktwa falamchev sa tyaga satvico matah II (7-9)
It is not advisable to renounce prescribed duty. Its abandonment
Through ignorance is described as Tamsic.
He, who renounces prescribed duty as it entails certain amount of physical strain, comes under the mode of passion, which goes unrewarded.
Being prescribed duty, one does it without attachment or desire to obtain fulfillment of some desire, comes under the mode of goodness.
One is supposed to perform prescribed duties but renouncing this out of ignorance is termed as being sacrifice out of ignorance.
if someone gives up his duties for fear of physical strain thinking that all actions result in discomfort, this is said to a practice of renunciation out of passion. He reaps no fruit of this renunciation.
a prescribed duty performed without attachment and desire of fruit is recognized as sacrifice out of goodness mode of nature.
the method of self realization is worth learning and experiencing.
There are several ways to attain self realization in this very embodiment.
Placing one’s intellect and mind stuff on self soul-consciousness and concentrating on it, delighting to see that this all pervading consciousness is illuminating every part of body and every thing in universe as well.
One can realize as to who he is?
This takes one away from ego of embodiment
What is purpose of this human body?
Human form is very kindly blessed by god to enable self soul to realize its real self and attain liberation.
Consciousness is living entity, self soul identifying itself with mind body orgasm. This consciousness is in all, inside them and outside them.
Wisdom lies in the fact that one has to achieve the real and immortal through unreal and mortal. To dispel doubt and attain liberation, one has to detach self from the embodiment. If one wishes to attain the eternity through performance of prescribed duties, it has to do them without attachment and desire for their fruits.
Method of seeing ‘him’ everywhere, in everyone is the easiest way to know one self. Since there is nothing except ‘him,’ the self of all, a conscious state in animate and his reflection of nature in inanimate, is proof of his eternal presence.
If a person does not perform prescribed duty because of any impending physical strain, that is sacrifice out of passion and attachment with body; it is of no use.
But when duty prescribed is not done out of ignorance, it is sacrifice out of ignorance.
Attachment and desire for fruit completely shunned, one performs prescribed duties for attaining ‘self realization’. His sacrifice is out of goodness mode of nature called ‘satvica’
This embodiment is decaying day by day. One does not ever remain the same. One can feel this difference daily. But embodied soul are so conditioned to the world that they don’t realize that this body is not the same after a year. Not only physical, mental condition too changes with the passage of time.
Every embodiment has spanned life.
On knowing that life span is being shortened by days and nights, one trembles in fear.
Giving all the attachments, one becomes free from activities. Seeker, who has no attachment and desires, reaches peace of mind.
This message is being delivered at crucial moments of war between the warring factions of a family.
This is an eternal message to all self souls to be free from cycle of transmigration in this embodiment.
Lord is advising Arjun to attain the abode of lord by fighting his enemies as his natural duty, without any desire for its outcome favoring him or his side.
One who is free from illusion and false pride of embodiment and material acquisition, who have transgressed the material attachment of body, mind, intellect, senses and sense objects in form of dears and nears, material acquisitions meant for sense gratification, completely absorbed in the self, free from desire of worldly possession, free from dualities of materialism, impervious to happiness and distress, they go to that eternal blissful abode of Lord.
Before this many have reached that place. At many places Lord Krishna tells us this.
In chapter four in verse 10 the lord assures self soul:
Veetragbhaikrodhah manmaya mamupashritah I
Bahvo gyantapsa puta madbhavamagtah II (4.10)
Completely devoid of passion, fear and anger, wholly absorbed in Me ,depending on Me, and purified by the penance of wisdom, many have become one with Me even in past.
Desire, attachment, passion, craving, obsession for any thing all are tormenting for a seeker.
One with wise eyes can not see any thing in worldly sphere which is devoid of self. Even feeling are divine expressions, a part of self.
Lord says in chapter 10 of Geeta:
Athva bahunaetain kim gyaaten tuvaejun I
Vishtabhayamiahamidam kritsanekanshen sititho jagat II (10.42)
Those who had attained the spiritual knowledge and wisdom there from have already attained Lord; have been absorbed in Lord himself.
To attain that oneness with Lord self soul has to realize itself and see self as one in all and then all in supreme self Lord.
What one actually sees is embodiment created by act of nature and not the consciousness which is torching the embodiment. When one completely sheds passion, desire, fear, anger, absorbed in the Lord, his mind is purified, one thus attains knowledge and wisdom and then ultimately obtains blessing of Lord by submerging in infinity that is the Lord himself (it is like a river merging in ocean)
Thursday, May 20, 2010
KNOW YOUR SELF
Our greatest predicament is that we have identified our self with embpdiment which is transient but we are able to dislodge our self from this known untruth.
Lord Krishna made Arjun to think of his relatives in form of embodiments of Bhisham, Drona and others prominent forms standing ready for battle. On his lamentation Lord Krishna revealed the truth of self souls having betrayed themselves by falling in trap of material nature.
Arjun says:
Katham Bhishamamaham sankhay
drorham ch madhusudan I
Eshubhi partiyosayami
pujaaarhavarisudan II
Gurunhatawa hi mahanbhawanchhreyo
bhokutam bheykshayamapieh loke I
Hatwarthkamanstu gurunehaiv
bhunjiy bhoganrudhirpardigdhan II (2.4-5)
Arjun said: Krishna! How shall I fight Bhisham and Drona with arrows on the battle field? O destroyer of enemies! They are worthy of deepest reverence.
It is better to live on alms in this world instead killing these nobles, as after killing them we shall, after all, enjoy only bloodstained pleasures in form of wealth and sense objects.
Arjun is not ready to slay respected Bhisham and Drona.
Living on alms is considered by him better than killing these revered elders because after killing them, they shall only be enjoying blood stained sense objects and wealth. How he will be able to face them in battle field with arrows.
Arjun has been overpowered by sense of attachment to his respected great grandfather and his teacher. He wants to withdraw from battle to lead a life of beggar than to fight them in the battle.
Na chetadvidmah katarno
giriyo yadvajayem yadi va no jayeyu I
Yanev hatwa na jijivishamesteavasitithah
parmukhe dhatrirashtrah II (2.6)
We don’t know as to what is preferable to us- to fight or not to fight; nor we know as to whether we will win them or they will conquer us Those very sons of Dhritrashtra, killing whom we don’t wish to live are forming part of enemy ranks.
No one knows as to who will be the winner? By killing the sons of Dhritrashtra we shall not like to live, they are standing before us in enemy formations.
Karparhayadoshoaphatsavbhavah
prichhami twam dharamssamudhchetah I
Yachheryah nishachayam bruhitanme
shishasteaham shadhi mam twam parpanam II (2.7)
With myself being affected by vice of weak- heartedness and mind puzzled with regard as to what to do, I am begging you to tell me what is definitely best, I being your disciple, putting myself in thy hands, I pray you to instruct me.
Arjun was devotee of Lord and by surrendering completely to Lord; he asks to enlighten him as to what is the best course in those circumstances, when there is uncertainty of outcome of war?
Devotee has to surrender completely to his teacher and Lord. To seek revelation of truth, complete surrender unto teacher and Krishna is a prerequisite. One has to go to both of them clean breast to dispel doubts.
Only then Guru takes his disciple out of darkness. He blesses him with a path towards light. If one goes there with reservations, the chance of enlightenment is completely lost. If you go to your teacher with ego in your mind, you have already lost the battle. If you are egoless then the teacher may make revelations.
Na hi parpashayamimamapnuyatyad
yachhokamuchshoshrhamindriyarham I
Avapya bhumavsapatnamridhanam
rajyam surarhamapi chadhipatyam II (2.8)
Even gaining undisputed sovereignty and affluent kingdom of earth and Lordship over Gods I don’t see any means enabling me to drive away grief which is drying my senses.
A great warrior Arjun is so perturbed to think of the after war situation. Before even fighting it, he does not find any solace in undisputed Sovereign kingdom and Lordship of Gods which could sooth his drying senses.
When a person is over whelmed by deep attachment to worldly objects or relations he is disturbed even by apprehension of their loss and indulges in high sermons of detachment without actually resorting to it.
Ultimately Arjun decides not to fight his relations to gain kingdom or world objects.
Had Arjun not reached a point of saturation of attachment, Lord would have never revealed his eternal message of Shrimad Bhagwad Geeta.
But it is with the inspiration of Lord himself that Arjun utters such words of coward ness and attachment that eternal message of Geeta spilled out of the mouth of Lord Krishna for the welfare of human kind. There is a message for entire universe, every being, mainly meant for self realization.
Sanjay uvach:
Evamuktwa hrishikesham gudakeshah prantap I
Na yotsaya eti govindamuktwa tusharhim babhuvah II (2.9)
Sanjay said: O King, having thus spoken to Shri Krishna, Arjun again said to Shri Krishna “I will not fight” and saying this, he became silent.
This verse is important verse as it has made almighty to dispel Arjun’s doubts about non existing relationship which self soul has been conditioned to establish with an embodiment and that of others like him.
This wholesome is self and self alone. Whatever is seen, heard, perceived is nothing but super imposition in self, hallucination.
Had the warrior in Arjun not shown this coward ness of retiring to the back of chariot (rathopastha) the all bliss message could not have come?
But as stated earlier, it was the Divine wish of Almighty to give a message to mankind to deliver them from bondage of life and death, Arjun expressed his unwillingness to fight his revered elders and dear ones that made the Lord reveal the truth about the self soul and its relation to world and Lord himself.
Sanjay uvach:
Tamuvach hrishikashah parahasaniv bharat I
Sanyorubhayormadhey vishidantamidam vachah II (2.10)
Oh king Bharat! Then Shri Krishna smilingly addressed lamenting Arjun in the midst of formations of two armies in following manner.
Sanjay addressing Dhritrashtra as Bharat as he was descendant of king Bharat tells him that at poor response of willowing Arjun, Shri Krishna smilingly addressed him following words.
It is apparent that it was eternal wish of Supreme Self to deliver an eternal message for the grief stricken self souls to deliver themselves from the cycle of birth and death.
This wish was the reason to bless human beings so much so that a warrior like Arjun stung by the instant humiliation of pulling down the Close clothes ‘Sari’ of his wife ‘Droupadi’ to parade her naked in full view of courtesans including those kinsmen now shamelessly siding with his foes whom he should killed instantly , could have expressed his desire to withdraw from fighting.
The Lord is the reason behind this illusion expressed by Arjun.
Shri Bhagwanouvach
Ashochyananshoachstavam pargyavadanshachbhaashayas I
Gatasunagatasunashch nanushochanti panditah II
Natuvaaham jatu nasam na tvam neme janaadhipaah I
Na chev na bhavishayamah sarve vayamatah param II (2.11-12)
Shri Bhagwan says:
You are grieving for those who should not be grieved for and yet addresses like a wise man and enlightened one. Wiseman doesn’t grieve for those who have already gone or for those who have not gone.
The fact is this that there was never a time when I was not there nor when you or these kings were not there. Nor we are going to be ceased to live.
Lord says Arjun you are appear to be talking like wise man while apparently he is grieving for those, for whom he is not supposed to grieve. Men of wisdom never lament for those who have departed from this world or for those who have not left it. They see no difference between those gone and those who are in the world.
A great revelation of all pervading self is being made.
Why wise men don’t lament for those who have gone and for those who are not left the world.
The reason for this is coming up in the following verses. Each verse is full of eternal knowledge. When given proper thought to them one by one, the philosophy of life and death becomes easily comprehensible. It can be easily understood. As the self soul is immortal and divine, the self never dies. Death is associated with body only.
Lord tells Arjun that at no point of time, he, the Lord, Arjun or the kings were not there or there any possibility that they all shall cease to be in future.
Lord starts unfolding the myth of self soul attaining embodiments.
Self soul is pure, calm, serene, and magnetic, officious, dynamic, disciplined, joyous, pristine, graceful, and it can be focused by constant learning and practice. Self soul has been outwardly contaminated due to its association and identification with evolutes of material nature.
Dehinoasmin yathadehe komaram youvanam jarah I
Tatha dehantarprapatirdhirastatra na muhayati II (2.13)
Just as birth, boyhood, youth and old age are attributed to the soul through its body, even so it attains another body in the process, and wise man is not deluded about all this.
This verse is eye opener for those who want and wish self realization.
One can start seeing through the scene presented in this verse.
This shows the stages through which a self soul seems to pass while identifying with embodiment.
A self soul first obtains a womb. Embodiment starts in womb of mother through father. After birth, the embodiment has to pass through helpless childhood, then boyhood, youth, and old age. After cessation of life period of body, the embodied soul obtains another body as a natural course of cycle of life and death.
Seeing this automatic karmic transformation, the wise man laments not.
Self soul is free like that of Supreme Self but not free and omniscience like him. It actually wants to establish its supremacy like Lord but being servitor of Krishna, it cannot supersede him. There are most dangerous example of people who tried to dominate this world but they are no more. But almighty is there controlling the universe. The self soul, though being powerless, with a minute freedom, exercises it to attain supremacy.
It comes in contact with material energy. By way of sense gratification and accumulation of wealth, it wishes to establish its superiority and acclaims himself to be God. Self soul, by coming into contact of material energy in form of body, mind, intellect, senses, identifies itself with them.
It attains embodiment only because of its attachment with nature and its three insurmountable qualities.
As it obtains body, it develops into childhood, boyhood, then transforms to youth. Old age too comes without its desire to face it.
It attains other embodiment due to the result of its attachment to exhaust the fruits of identification with natural reactions.
Action and its fruits result in an ending account. But identification with those actions, self soul accumulates karmic reactions like a deposit in a bank increasing day by day and its proportion multiplies with continuous identification with material energy and its evolutes. There can not be any human interference except conscious surrender.
Knowing this, the wise does not grieve on the departure of soul from a particular embodiment nor is happy at a new arrival as it is constant play of self to maintain the continuity of world.
Is there any self soul who has obtained same body in same form?
‘No’ is the emphatic answer.
And why all these beings are having different shapes, forms and structures.
This is all modification of self as per karmic reactions.
Without having any realization of development of body and its ensuing decay day by day, one out of attachment to it, sees it coming into being, taking birth, growing into child, young boy, attaining youth, getting old and then death of a body (which means the change has affected the body) but the soul was always free and is free for ever as this self soul is the reflection of Lord,
It has never been non-existing. A reflection of transitory thing vanishes with the disappearance of thing itself. But almighty Supreme Self has no end, so is the case of its reflection. It has been called eternal part of Lord (15.7)
Reflection of mighty sun in different vassals is the same. Put hundred or thousand pitchers filled with water. Reflection of sun in those pitchers brimming to full with water shall be same. With one of them broken, the particular reflection disappears and goes to its source Sun. So reflection of Lord Krishna/self is never destroyed and it has a tendency to go to Supreme Self but because of its attachment, it goes from one body to another/
Wise man is not deluded by changes in the state of body including its attaining new body as he sees a living entity or self soul, separate from that material body.
Revelation in ‘Shrimad Bhagwad Geeta’ is so clear that one can understand the ‘self’ and attain liberation or self realization. Eternal self can be felt by seers. It is neither perceptible nor it can be touched with senses.
Its presence can be felt by intellect.
From Vedic literature it is abundantly clear that as tiny sparks fly from fire likewise all self souls have come from Supreme.
Lord Krishna has seated himself in the hearts of all beings as Super Soul watching the self soul enjoying the fruits of material nature in form of distress and happiness.
See him for your self: on realizing self one feels free from happiness and distress.
Lord Krishna made Arjun to think of his relatives in form of embodiments of Bhisham, Drona and others prominent forms standing ready for battle. On his lamentation Lord Krishna revealed the truth of self souls having betrayed themselves by falling in trap of material nature.
Arjun says:
Katham Bhishamamaham sankhay
drorham ch madhusudan I
Eshubhi partiyosayami
pujaaarhavarisudan II
Gurunhatawa hi mahanbhawanchhreyo
bhokutam bheykshayamapieh loke I
Hatwarthkamanstu gurunehaiv
bhunjiy bhoganrudhirpardigdhan II (2.4-5)
Arjun said: Krishna! How shall I fight Bhisham and Drona with arrows on the battle field? O destroyer of enemies! They are worthy of deepest reverence.
It is better to live on alms in this world instead killing these nobles, as after killing them we shall, after all, enjoy only bloodstained pleasures in form of wealth and sense objects.
Arjun is not ready to slay respected Bhisham and Drona.
Living on alms is considered by him better than killing these revered elders because after killing them, they shall only be enjoying blood stained sense objects and wealth. How he will be able to face them in battle field with arrows.
Arjun has been overpowered by sense of attachment to his respected great grandfather and his teacher. He wants to withdraw from battle to lead a life of beggar than to fight them in the battle.
Na chetadvidmah katarno
giriyo yadvajayem yadi va no jayeyu I
Yanev hatwa na jijivishamesteavasitithah
parmukhe dhatrirashtrah II (2.6)
We don’t know as to what is preferable to us- to fight or not to fight; nor we know as to whether we will win them or they will conquer us Those very sons of Dhritrashtra, killing whom we don’t wish to live are forming part of enemy ranks.
No one knows as to who will be the winner? By killing the sons of Dhritrashtra we shall not like to live, they are standing before us in enemy formations.
Karparhayadoshoaphatsavbhavah
prichhami twam dharamssamudhchetah I
Yachheryah nishachayam bruhitanme
shishasteaham shadhi mam twam parpanam II (2.7)
With myself being affected by vice of weak- heartedness and mind puzzled with regard as to what to do, I am begging you to tell me what is definitely best, I being your disciple, putting myself in thy hands, I pray you to instruct me.
Arjun was devotee of Lord and by surrendering completely to Lord; he asks to enlighten him as to what is the best course in those circumstances, when there is uncertainty of outcome of war?
Devotee has to surrender completely to his teacher and Lord. To seek revelation of truth, complete surrender unto teacher and Krishna is a prerequisite. One has to go to both of them clean breast to dispel doubts.
Only then Guru takes his disciple out of darkness. He blesses him with a path towards light. If one goes there with reservations, the chance of enlightenment is completely lost. If you go to your teacher with ego in your mind, you have already lost the battle. If you are egoless then the teacher may make revelations.
Na hi parpashayamimamapnuyatyad
yachhokamuchshoshrhamindriyarham I
Avapya bhumavsapatnamridhanam
rajyam surarhamapi chadhipatyam II (2.8)
Even gaining undisputed sovereignty and affluent kingdom of earth and Lordship over Gods I don’t see any means enabling me to drive away grief which is drying my senses.
A great warrior Arjun is so perturbed to think of the after war situation. Before even fighting it, he does not find any solace in undisputed Sovereign kingdom and Lordship of Gods which could sooth his drying senses.
When a person is over whelmed by deep attachment to worldly objects or relations he is disturbed even by apprehension of their loss and indulges in high sermons of detachment without actually resorting to it.
Ultimately Arjun decides not to fight his relations to gain kingdom or world objects.
Had Arjun not reached a point of saturation of attachment, Lord would have never revealed his eternal message of Shrimad Bhagwad Geeta.
But it is with the inspiration of Lord himself that Arjun utters such words of coward ness and attachment that eternal message of Geeta spilled out of the mouth of Lord Krishna for the welfare of human kind. There is a message for entire universe, every being, mainly meant for self realization.
Sanjay uvach:
Evamuktwa hrishikesham gudakeshah prantap I
Na yotsaya eti govindamuktwa tusharhim babhuvah II (2.9)
Sanjay said: O King, having thus spoken to Shri Krishna, Arjun again said to Shri Krishna “I will not fight” and saying this, he became silent.
This verse is important verse as it has made almighty to dispel Arjun’s doubts about non existing relationship which self soul has been conditioned to establish with an embodiment and that of others like him.
This wholesome is self and self alone. Whatever is seen, heard, perceived is nothing but super imposition in self, hallucination.
Had the warrior in Arjun not shown this coward ness of retiring to the back of chariot (rathopastha) the all bliss message could not have come?
But as stated earlier, it was the Divine wish of Almighty to give a message to mankind to deliver them from bondage of life and death, Arjun expressed his unwillingness to fight his revered elders and dear ones that made the Lord reveal the truth about the self soul and its relation to world and Lord himself.
Sanjay uvach:
Tamuvach hrishikashah parahasaniv bharat I
Sanyorubhayormadhey vishidantamidam vachah II (2.10)
Oh king Bharat! Then Shri Krishna smilingly addressed lamenting Arjun in the midst of formations of two armies in following manner.
Sanjay addressing Dhritrashtra as Bharat as he was descendant of king Bharat tells him that at poor response of willowing Arjun, Shri Krishna smilingly addressed him following words.
It is apparent that it was eternal wish of Supreme Self to deliver an eternal message for the grief stricken self souls to deliver themselves from the cycle of birth and death.
This wish was the reason to bless human beings so much so that a warrior like Arjun stung by the instant humiliation of pulling down the Close clothes ‘Sari’ of his wife ‘Droupadi’ to parade her naked in full view of courtesans including those kinsmen now shamelessly siding with his foes whom he should killed instantly , could have expressed his desire to withdraw from fighting.
The Lord is the reason behind this illusion expressed by Arjun.
Shri Bhagwanouvach
Ashochyananshoachstavam pargyavadanshachbhaashayas I
Gatasunagatasunashch nanushochanti panditah II
Natuvaaham jatu nasam na tvam neme janaadhipaah I
Na chev na bhavishayamah sarve vayamatah param II (2.11-12)
Shri Bhagwan says:
You are grieving for those who should not be grieved for and yet addresses like a wise man and enlightened one. Wiseman doesn’t grieve for those who have already gone or for those who have not gone.
The fact is this that there was never a time when I was not there nor when you or these kings were not there. Nor we are going to be ceased to live.
Lord says Arjun you are appear to be talking like wise man while apparently he is grieving for those, for whom he is not supposed to grieve. Men of wisdom never lament for those who have departed from this world or for those who have not left it. They see no difference between those gone and those who are in the world.
A great revelation of all pervading self is being made.
Why wise men don’t lament for those who have gone and for those who are not left the world.
The reason for this is coming up in the following verses. Each verse is full of eternal knowledge. When given proper thought to them one by one, the philosophy of life and death becomes easily comprehensible. It can be easily understood. As the self soul is immortal and divine, the self never dies. Death is associated with body only.
Lord tells Arjun that at no point of time, he, the Lord, Arjun or the kings were not there or there any possibility that they all shall cease to be in future.
Lord starts unfolding the myth of self soul attaining embodiments.
Self soul is pure, calm, serene, and magnetic, officious, dynamic, disciplined, joyous, pristine, graceful, and it can be focused by constant learning and practice. Self soul has been outwardly contaminated due to its association and identification with evolutes of material nature.
Dehinoasmin yathadehe komaram youvanam jarah I
Tatha dehantarprapatirdhirastatra na muhayati II (2.13)
Just as birth, boyhood, youth and old age are attributed to the soul through its body, even so it attains another body in the process, and wise man is not deluded about all this.
This verse is eye opener for those who want and wish self realization.
One can start seeing through the scene presented in this verse.
This shows the stages through which a self soul seems to pass while identifying with embodiment.
A self soul first obtains a womb. Embodiment starts in womb of mother through father. After birth, the embodiment has to pass through helpless childhood, then boyhood, youth, and old age. After cessation of life period of body, the embodied soul obtains another body as a natural course of cycle of life and death.
Seeing this automatic karmic transformation, the wise man laments not.
Self soul is free like that of Supreme Self but not free and omniscience like him. It actually wants to establish its supremacy like Lord but being servitor of Krishna, it cannot supersede him. There are most dangerous example of people who tried to dominate this world but they are no more. But almighty is there controlling the universe. The self soul, though being powerless, with a minute freedom, exercises it to attain supremacy.
It comes in contact with material energy. By way of sense gratification and accumulation of wealth, it wishes to establish its superiority and acclaims himself to be God. Self soul, by coming into contact of material energy in form of body, mind, intellect, senses, identifies itself with them.
It attains embodiment only because of its attachment with nature and its three insurmountable qualities.
As it obtains body, it develops into childhood, boyhood, then transforms to youth. Old age too comes without its desire to face it.
It attains other embodiment due to the result of its attachment to exhaust the fruits of identification with natural reactions.
Action and its fruits result in an ending account. But identification with those actions, self soul accumulates karmic reactions like a deposit in a bank increasing day by day and its proportion multiplies with continuous identification with material energy and its evolutes. There can not be any human interference except conscious surrender.
Knowing this, the wise does not grieve on the departure of soul from a particular embodiment nor is happy at a new arrival as it is constant play of self to maintain the continuity of world.
Is there any self soul who has obtained same body in same form?
‘No’ is the emphatic answer.
And why all these beings are having different shapes, forms and structures.
This is all modification of self as per karmic reactions.
Without having any realization of development of body and its ensuing decay day by day, one out of attachment to it, sees it coming into being, taking birth, growing into child, young boy, attaining youth, getting old and then death of a body (which means the change has affected the body) but the soul was always free and is free for ever as this self soul is the reflection of Lord,
It has never been non-existing. A reflection of transitory thing vanishes with the disappearance of thing itself. But almighty Supreme Self has no end, so is the case of its reflection. It has been called eternal part of Lord (15.7)
Reflection of mighty sun in different vassals is the same. Put hundred or thousand pitchers filled with water. Reflection of sun in those pitchers brimming to full with water shall be same. With one of them broken, the particular reflection disappears and goes to its source Sun. So reflection of Lord Krishna/self is never destroyed and it has a tendency to go to Supreme Self but because of its attachment, it goes from one body to another/
Wise man is not deluded by changes in the state of body including its attaining new body as he sees a living entity or self soul, separate from that material body.
Revelation in ‘Shrimad Bhagwad Geeta’ is so clear that one can understand the ‘self’ and attain liberation or self realization. Eternal self can be felt by seers. It is neither perceptible nor it can be touched with senses.
Its presence can be felt by intellect.
From Vedic literature it is abundantly clear that as tiny sparks fly from fire likewise all self souls have come from Supreme.
Lord Krishna has seated himself in the hearts of all beings as Super Soul watching the self soul enjoying the fruits of material nature in form of distress and happiness.
See him for your self: on realizing self one feels free from happiness and distress.
Subscribe to:
Comments (Atom)