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)
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