Supreme Self has expanded itself in such a unique way that it is neither visible nor invisible.
How we can surmise this?
Ashtavakar has summarized in simple but in a beautiful way by example of image in mirror.
Yathevadarashmadhye roopentah partastu sa I
Tathevasminsharireantah paritah parmeshwarah II
(Verse19 chapter 1Ashtavakar Samhita)
As the image reflected in a mirror is pervaded by mirror all around, every embodiment is pervaded by Braham.
Ashtavakar has cited a queer example of image in mirror being enveloped by mirror compared with prevalence of Infinite Braham all over the creations.
This is an ordinary example making complexity simplicity.
Looking at a mirror is a routine for all human beings. When one looks at a mirror, one sees image of particular embodiment. Mind readily retorts that I am this body. But we miss to see that it is Image surrounded by mirror all around, As soon as one withdraws from the mirror, the image disappears. So is the case of embodiment. It is pervaded by Lord all around.
Every one can not understand a simple equation that this universe is the reflection of Lord Krishna the primitive entity playing divine game of creation, maintaining and destroying this universe. This play being played daily is not easily perceived by person of ordinary prudence.
Lord Krishna says in chapter 10, verse 42 in Shrimad Bhagwad Geeta
Athva bahunaetain kim gyaaten tuvarjun I
Vishtabhayamiahamidam kritsanekanshen sititho jagat II
What more you require to know Arjun! I sustain the entire universe in a part of myself.
When the entire universe is being sustained by the Lord Krishna in a small part of himself, the Sun, Moon or fire cannot illuminate him. The Lord is illuminator of all these
Those who had attained the spiritual knowledge and derived wisdom there from have already attained Lord; have been absorbed in Lord himself in His service
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, and one thus attains knowledge and wisdom.
Then one ultimately obtains blessing of Lord by submerging in infinity.
That is the Lord himself (it is like a river merging in ocean) consciousness merging in Super Consciousness.
Maharishi Ashtavakar again simplifies knowledge about Self Soul by way of example of Space enveloping entire spectrum of this universe:
Ekam sarvgatam vyomam bahirantaryatha ghate I
Nityam nirantram braham bhutgarha tatha II
(Chapter1 Verse 20 Ashtavakar Samhita)
As all pervading ether is same, in and around a pot, same Almighty Lord pervades in and around all beings.
Ashtavakar exhorts King Janank as to how percepts Braham in and around all beings.
Queer and simple example is all comprehensive with straight concentration of mind on the normal meaning of words.
.
yatha sarvgatam sokshmadaksham nouplipyatey I
sarva avasthitodehe tathamo noplipyatey II (13.32)
As the all pervading ether is not tainted by reason of its subtlety, so seated everywhere in the body, the self is not affected by the attributes of the body.
The self is beginning less., causeless but cause of all, the great Lord of the beings, the originator and destroyer of all, without any attribute, divine, a witness of the body, though seated in the body of all creatures neither does any thing nor it is affected by the attributes of the particular body seated wherein. See your consciousness.
Has it done anything which senses accomplish with their objects?
Though appearing to be enjoyer right now because of its identification with body, this illuminator has never experienced any pleasure or pain through out its presence in the body.
It was a witness to pleasure and pain as well but the self soul took every thing of dead body under going these pain and pleasure upon itself and wailed and relished through dirty mind.
This is untrue.
Feel it and separate your self soul.
But Alas! You are not listening to the word of Lord Krishna Himself.
As the all pervading ether or space is not affected or decimated by any outer object so is the self-atma- paramatma- living and charging bodies of all creatures is not affected by their actions. Had it been so it would not have been possible to reincarnate another body?
See the embodiment from very close. You have to take a tour of your body. Start from top to bottom, one by one. There is no part of body which is vaccumless. The brain contain vacuum to make blood flow in it possible. Even slight block in the brain vacuum can cause its hemorrhage and death of body. Heart has space to ensure flow of blood. None can withstand artery blockade. Mouth, nose, ears, eyes are queer example of space. Above all every part of body have a space but the space in body itself is not affected from ant deterioration in the part of body. As such the self same in all and every where is unaffected by the acts of that particular body.
Self soul with attachment with modification of elements that is body has unwittingly enslaved itself and by unconditional surrender to Lord, it can secure emancipation and go home like that of free prisoner.
As the sky is not affected by the presence of clouds, so is the space is an essential attribute in every embodiment, is not affected by other attributes because it is a space necessary for body.
The space in nose, mouth, ears, and other part of the body makes the body functional but it is not affected by any particular function.
This space is an essential ingredient of all embodiments.
But space in all bodies or species of bodies remains unaffected.
So is the state of self all pervading Braham/ Lord /Soul seated in all bodies remains unaffected of the function of any particular body animate or inanimate.
But the ignorant one can not understand this simple phenomenon because for him ‘ignorance’ is bliss in his own domain.
Human form is the best opportunity bestowed on a self soul to liberate itself.
It does not mean leaving acting it as per destiny.
That will prevail.
Destiny is translated attachments coming into existence in form of reactions.
One is not required to own these natural coming reactions and desire for their fruits.
Reality is this that embodied soul appears to act as per these reactions till the end of body but it is not doer.
It is eternal bliss.
Wednesday, June 30, 2010
Saturday, June 26, 2010
SUPREME SELF IS PERVADING ENTIRE CREATION
Supreme Self has expanded itself in such an unique way that it neither visible nor invisible.
How we can surmise this?
Ashtavakar has summarized in simple but in a beautiful way by example of image in mirror.
Yathevadarashmadhye roopentah partastu sa I
Tathevasminsharireantah paritah parmeshwarah II
(Verse19 chapter 1Ashtavakar Samhita)
As the image reflected in a mirror is pervaded by mirror all around, every embodiment is pervaded by Braham.
Ashtavakar has cited a queer example of image in mirror being enveloped by mirror compared with prevalence of Infinite Braham all over the creations.
This is an ordinary example making complexity simplicity.
Looking at a mirror is a routine for all human beings. When one looks at a mirror, one sees image of particular embodiment. Mind readily retorts that I am this body. But we miss to see that it is Image surrounded by mirror all around, As soon as one withdraws from the mirror, the image disappears. So is the case of embodiment. It is pervaded by Lord all around.
Every one can not understand a simple equation that this universe is the reflection of Lord Krishna the primitive entity playing divine game of creation, maintaining and destroying this universe. This play being played daily is not easily perceived by person of ordinary prudence.
Lord Krishna says in chapter 10, verse 42 in Shrimad Bhagwad Geeta
Athva bahunaetain kim gyaaten tuvarjun I
Vishtabhayamiahamidam kritsanekanshen sititho jagat II
What more you require to know Arjun! I sustain the entire universe in a part of myself.
When the entire universe is being sustained by the Lord Krishna in a small part of himself, the Sun, Moon or fire cannot illuminate him. The Lord is illuminator of all these
Those who had attained the spiritual knowledge and derived wisdom there from have already attained Lord; have been absorbed in Lord himself in His service
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, and one thus attains knowledge and wisdom.
Then one ultimately obtains blessing of Lord by submerging in infinity.
That is the Lord himself (it is like a river merging in ocean) consciousness merging in Super Consciousness.
Maharishi Ashtavakar again simplifies knowledge about Self Soul by way of example of Space enveloping entire spectrum of this universe:
Ekam sarvgatam vyomam bahirantaryatha ghate I
Nityam nirantram braham bhutgarha tatha II
(Chapter1 Verse 20 Ashtavakar Samhita)
As all pervading ether is same, in and around a pot, same Almighty Lord pervades in and around all beings.
Ashtavakar exhorts King Janank as to how percepts Braham in and around all beings.
Queer and simple example is all comprehensive with straight concentration of mind on the normal meaning of words.
.
yatha sargatam sokshmadaksham nouplipyatey I
sarva avasthitodehe tathamo noplipyatey II (13.32)
As the all pervading ether is not tainted by reason of its subtlety, so seated everywhere in the body, the self is not affected by the attributes of the body.
The self is beginning less., causeless but cause of all, the great Lord of the beings, the originator and destroyer of all, without any attribute, divine, a witness of the body, though seated in the body of all creatures neither does any thing nor it is affected by the attributes of the particular body seated wherein. See your consciousness.
Has it done anything which senses accomplish with their objects?
Though appearing to be enjoyer right now because of its identification with body, this illuminator has never experienced any pleasure or pain through out its presence in the body.
It was a witness to pleasure and pain as well but the self soul took every thing of dead body under going these pain and pleasure upon itself and wailed and relished through dirty mind.
This is untrue.
Feel it and separate your self soul.
But Alas! You are not listening to the word of Lord Krishna Himself.
As the all pervading ether or space is not affected or decimated by any outer object so is the self-atma- paramatma- living and charging bodies of all creatures is not affected by their actions. Had it been so it would not have been possible to reincarnate another body?
See the embodiment from very close. You have to take a tour of your body. Start from top to bottom, one by one. There is no part of body which is vaccumless. The brain contain vacuum to make blood flow in it possible. Even slight block in the brain vacuum can cause its hemorrhage and death of body. Heart has space to ensure flow of blood. None can withstand artery blockade. Mouth, nose, ears, eyes are queer example of space. Above all every part of body have a space but the space in body itself is not affected from ant deterioration in the part of body. As such the self same in all and every where is unaffected by the acts of that particular body.
Self soul with attachment with modification of elements that is body has unwittingly enslaved itself and by unconditional surrender to Lord, it can secure emancipation and go home like that of free prisoner.
As the sky is not affected by the presence of clouds, so is the space is an essential attribute in every embodiment, is not affected by other attributes because it is a space necessary for body.
The space in nose, mouth, ears, and other part of the body makes the body functional but it is not affected by any particular function.
This space is an essential ingredient of all embodiments.
But space in all bodies or species of bodies remains unaffected.
So is the state of self all pervading Braham/ Lord /Soul seated in all bodies remains unaffected of the function of any particular body animate or inanimate.
But the ignorant one can not understand this simple phenomenon because for him ‘ignorance’ is bliss in his own domain.
Human form is the best opportunity bestowed on a self soul to liberate itself.
It does not mean leaving acting it as per destiny.
That will prevail.
Destiny is translated attachments coming into existence in form of reactions.
One is not required to own these natural coming reactions and desire for their fruits.
Reality is this that embodied soul appears to act as per these reactions till the end of body but it is not doer.
It is eternal bliss.
How we can surmise this?
Ashtavakar has summarized in simple but in a beautiful way by example of image in mirror.
Yathevadarashmadhye roopentah partastu sa I
Tathevasminsharireantah paritah parmeshwarah II
(Verse19 chapter 1Ashtavakar Samhita)
As the image reflected in a mirror is pervaded by mirror all around, every embodiment is pervaded by Braham.
Ashtavakar has cited a queer example of image in mirror being enveloped by mirror compared with prevalence of Infinite Braham all over the creations.
This is an ordinary example making complexity simplicity.
Looking at a mirror is a routine for all human beings. When one looks at a mirror, one sees image of particular embodiment. Mind readily retorts that I am this body. But we miss to see that it is Image surrounded by mirror all around, As soon as one withdraws from the mirror, the image disappears. So is the case of embodiment. It is pervaded by Lord all around.
Every one can not understand a simple equation that this universe is the reflection of Lord Krishna the primitive entity playing divine game of creation, maintaining and destroying this universe. This play being played daily is not easily perceived by person of ordinary prudence.
Lord Krishna says in chapter 10, verse 42 in Shrimad Bhagwad Geeta
Athva bahunaetain kim gyaaten tuvarjun I
Vishtabhayamiahamidam kritsanekanshen sititho jagat II
What more you require to know Arjun! I sustain the entire universe in a part of myself.
When the entire universe is being sustained by the Lord Krishna in a small part of himself, the Sun, Moon or fire cannot illuminate him. The Lord is illuminator of all these
Those who had attained the spiritual knowledge and derived wisdom there from have already attained Lord; have been absorbed in Lord himself in His service
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, and one thus attains knowledge and wisdom.
Then one ultimately obtains blessing of Lord by submerging in infinity.
That is the Lord himself (it is like a river merging in ocean) consciousness merging in Super Consciousness.
Maharishi Ashtavakar again simplifies knowledge about Self Soul by way of example of Space enveloping entire spectrum of this universe:
Ekam sarvgatam vyomam bahirantaryatha ghate I
Nityam nirantram braham bhutgarha tatha II
(Chapter1 Verse 20 Ashtavakar Samhita)
As all pervading ether is same, in and around a pot, same Almighty Lord pervades in and around all beings.
Ashtavakar exhorts King Janank as to how percepts Braham in and around all beings.
Queer and simple example is all comprehensive with straight concentration of mind on the normal meaning of words.
.
yatha sargatam sokshmadaksham nouplipyatey I
sarva avasthitodehe tathamo noplipyatey II (13.32)
As the all pervading ether is not tainted by reason of its subtlety, so seated everywhere in the body, the self is not affected by the attributes of the body.
The self is beginning less., causeless but cause of all, the great Lord of the beings, the originator and destroyer of all, without any attribute, divine, a witness of the body, though seated in the body of all creatures neither does any thing nor it is affected by the attributes of the particular body seated wherein. See your consciousness.
Has it done anything which senses accomplish with their objects?
Though appearing to be enjoyer right now because of its identification with body, this illuminator has never experienced any pleasure or pain through out its presence in the body.
It was a witness to pleasure and pain as well but the self soul took every thing of dead body under going these pain and pleasure upon itself and wailed and relished through dirty mind.
This is untrue.
Feel it and separate your self soul.
But Alas! You are not listening to the word of Lord Krishna Himself.
As the all pervading ether or space is not affected or decimated by any outer object so is the self-atma- paramatma- living and charging bodies of all creatures is not affected by their actions. Had it been so it would not have been possible to reincarnate another body?
See the embodiment from very close. You have to take a tour of your body. Start from top to bottom, one by one. There is no part of body which is vaccumless. The brain contain vacuum to make blood flow in it possible. Even slight block in the brain vacuum can cause its hemorrhage and death of body. Heart has space to ensure flow of blood. None can withstand artery blockade. Mouth, nose, ears, eyes are queer example of space. Above all every part of body have a space but the space in body itself is not affected from ant deterioration in the part of body. As such the self same in all and every where is unaffected by the acts of that particular body.
Self soul with attachment with modification of elements that is body has unwittingly enslaved itself and by unconditional surrender to Lord, it can secure emancipation and go home like that of free prisoner.
As the sky is not affected by the presence of clouds, so is the space is an essential attribute in every embodiment, is not affected by other attributes because it is a space necessary for body.
The space in nose, mouth, ears, and other part of the body makes the body functional but it is not affected by any particular function.
This space is an essential ingredient of all embodiments.
But space in all bodies or species of bodies remains unaffected.
So is the state of self all pervading Braham/ Lord /Soul seated in all bodies remains unaffected of the function of any particular body animate or inanimate.
But the ignorant one can not understand this simple phenomenon because for him ‘ignorance’ is bliss in his own domain.
Human form is the best opportunity bestowed on a self soul to liberate itself.
It does not mean leaving acting it as per destiny.
That will prevail.
Destiny is translated attachments coming into existence in form of reactions.
One is not required to own these natural coming reactions and desire for their fruits.
Reality is this that embodied soul appears to act as per these reactions till the end of body but it is not doer.
It is eternal bliss.
Friday, June 25, 2010
SELF DOES NOT INDULGE
Lord Krishna has beautifully summarized the illuminated embodied self soul.
On realizing the reality, embodied self soul while appearing to be doing all activities of senses does actually nothing as it has realized that it is mere divine spark illuminating the body, mind, intellect, senses and itself is merely onlooker seeing the material body undergoing the reactions in form of dualities of life in that particular body.
It is noteworthy that being divine spark the self soul is incapable of doing any thing itself. It merely ignites the material nature. Finding expression through material nature, the self soul identifies itself with material body.
Lord Krishna says in chapter 5 of Shrimad Bhagwad Geeta:
neiv kinchitkromiiti yukto manyet tatvavit I
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan II (5.8-9)
The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.
Thirteen activities have been given in these two verses and there is no activity of embodiment has been left over.
Seeing
Hearing
ouching
Smelling,
Drinking,
Walking,
Sleeping,
Breathing,
Speaking,
Answering call of nature,
Grasping,
Opening and
Closing the eyes
The self soul on being aware of its reality stays unperturbed.
With knowledge that Lord is present in all and every animate and inanimate, thing one comes across or those are celestial and invisible are having modification of Lord alone, a self soul never laments.
Whether they are in nature or in shape of nature it is very modification of Lord himself.
Karamyogi thus knowing this conquers mind, masters senses and by devotion to Lord his heart purified, sees Lord every where.
Action is the result of three qualities of nature and the spirit in embodiment has nothing to do with action and it is only witness of action.
yogyuktovishudhatma vijitatma jitendriyah I
sarvabhutatmbhutatma kurvanapi na lipayate II (5.7)
The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified himself with self/Lord of all beings remains unaffected, even though performing action.
The wise man having come to know the reality of worldly things percepts that while doing every act, he is not the doer and senses are playing with their sense objects and soul seated in embodiment is not doer.
Lord has enumerated all sense actions in these verses and directed that having seen through thus reality a renounced soul should be considered aloof from all these acts and being witness is not the doer dispassionately observing every act but remaining unattached.
On realizing the reality, embodied self soul while appearing to be doing all activities of senses does actually nothing as it has realized that it is mere divine spark illuminating the body, mind, intellect, senses and itself is merely onlooker seeing the material body undergoing the reactions in form of dualities of life in that particular body.
It is noteworthy that being divine spark the self soul is incapable of doing any thing itself. It merely ignites the material nature. Finding expression through material nature, the self soul identifies itself with material body.
Lord Krishna says in chapter 5 of Shrimad Bhagwad Geeta:
neiv kinchitkromiiti yukto manyet tatvavit I
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan II (5.8-9)
The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.
Thirteen activities have been given in these two verses and there is no activity of embodiment has been left over.
Seeing
Hearing
ouching
Smelling,
Drinking,
Walking,
Sleeping,
Breathing,
Speaking,
Answering call of nature,
Grasping,
Opening and
Closing the eyes
The self soul on being aware of its reality stays unperturbed.
With knowledge that Lord is present in all and every animate and inanimate, thing one comes across or those are celestial and invisible are having modification of Lord alone, a self soul never laments.
Whether they are in nature or in shape of nature it is very modification of Lord himself.
Karamyogi thus knowing this conquers mind, masters senses and by devotion to Lord his heart purified, sees Lord every where.
Action is the result of three qualities of nature and the spirit in embodiment has nothing to do with action and it is only witness of action.
yogyuktovishudhatma vijitatma jitendriyah I
sarvabhutatmbhutatma kurvanapi na lipayate II (5.7)
The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified himself with self/Lord of all beings remains unaffected, even though performing action.
The wise man having come to know the reality of worldly things percepts that while doing every act, he is not the doer and senses are playing with their sense objects and soul seated in embodiment is not doer.
Lord has enumerated all sense actions in these verses and directed that having seen through thus reality a renounced soul should be considered aloof from all these acts and being witness is not the doer dispassionately observing every act but remaining unattached.
Thursday, June 24, 2010
HOW SELF SOUL CHANGES BODIES
Lord Krishna unveils the secret of self soul attaining different bodies in eternal transmigration cycle. Once a eternal self soul identifies itself with any mode of material nature, he walk into its trap.
The entire divine play is that Supreme Consciousness. Lord
Krishna tells in chapter thirteen of Shrimad Bhagwad Geeta:
parkritam purusham ch vidhianadi ubhavapi I
vikaranshch guranshch vidhi parkritisambhwan II
karyakarankartitve hetur pakritiruchayae I
pursha sukhdukhanam bhoktritve heturuchayte II
purshah parkritstho hi bhunkte parikirtijan gurhan I
karnam gurh sagoas sadasad yonijanamasu II (13.19-21)
Material Nature (Parkriti) and Eternal Nature (purush) know both these as beginning less. Superimpositions and three modes are born of this Material Nature (Parkriti).
Material Nature (Parkriti) is said to be responsible for bringing forth the evolutes and the instruments; while the Eternal Nature (individual self soul) is said to be the enjoyer or sufferer having undergone the experience of joys and sorrows.
Only the Pursha (Eternal Nature) situated in the Parkriti (Material Nature) sense objects- of the three gunas evolved from Parkriti and it is this contact with these three gunas that is responsible for the birth of this soul in good and bad wombs.
Material illusion and Lord are so interconnected that it is not possible to differentiate them.
As body, mind, senses (Material Nature) and
Though they are said to be distinct from each other, yet ordinarily a ignorant person cannot see the difference.
Since the illusion is the power of all mighty himself, he cannot be seen different from it.
But the Material Nature is manifest and is visible and invisible too. All the manifestation, one sees all around is nothing but an illusion.
The Parkriti manifests the equilibrium of its gunas in projection of this universe.
Of this universe, the Parkriti transforms into causes and effects, assumed through these gunas, the condition of such modification.
But the Pursha, unmodified merely looks on. The consciousness in being is onlooker. All actions and reactions are resultant of resultant of three modes of material nature.
Since the self is the source of every thing. Material Nature working in its direction, always is blissful and continues its play with the Parkriti.
He is beyond the world, yet he holds the worlds by entering into them. He transcends time, becomes time. Being infinite, he shines as finite, even being formless assumes forms.
He is one and single, he is neither held nor holder, these are all names
The self is the consciousness and it consists of pure consciousness alone, full bliss.
This consciousness in creatures have never done any deed yet its identification with the sense objects, the resultant of the churning of three gunas of Parkriti put this Pursha in the circle of birth and death.
But in these three stanzas, the cycle of birth and death has been explained by Lord Krishna.
The accumulation of past deeds decides nature of species.
Actually onlooker being the part and parcel of the same super consciousness has never been a subject of decay nor now it is, nor will it ever become so.
Embodiment decays whenever consciousness departs from it. The attachment or identification of self/soul./finite with the infinite is the root cause of incarnation again and again
Lord Krishna explains in following verses of chapter two as to how the self soul changes bodies:
Vasansi jirnani yatha vihai
navani gerahrhati naroaprarhi I
Tatha sharirarhi vihaye
jirarhanianyani sanyati navani dehi II (2.22)
As a man shedding old clothes, wears new one, like wise the embodied soul, casting off warn-out bodies, enters into new one.
This is eternal message for mankind whereby Lord assures the eternity of soul which is consciousness.
Living entity, consciousness, that is spirit, (self soul) never ends, it only changes bodies that too not as per its desire and wish but as per its quantum of attachment with each of three modes of material nature.
Due to its attachment and identification with particular act and modification of embodiment caused by nature, it binds the self effulgent soul.
It attains body after body till it realizes itself to be eternal self soul. Soul is an eternal fragment of supreme eternal self. (15.7)
Soul is beyond material existence and decay, life and death, never changing, timeless, beyond the reach of qualities of nature.
It binds itself like a monkey putting its hand in a bottle or a pot having squeezed entry hole (specially made by monkey catchers to catch monkeys) at neck to pick up small quantity of grams kept in it, to catch it.
But after laying hand on grams, it grabs some of them in its fist, tying to free its hand from instrument. By not unfolding its fist and being caught in trap of monkey catcher.
This is the material situation of the self soul. Despite being free it is tying itself with all non existing dreamlike material relations.
It is so easy to realize yourself.
Separate your self from body and its relations, mind, senses with help of analyzing intellect.
Every verse of this text is message for salvation.
It is message of Supreme Divine spirit.
One may ask how to separate from body. The answer is simple. As you identified yourself with material body, so you have to identify yourself with the spirit, a servitor of Lord.
Nainam chhindanti shastrarhi
nainam dahati pavakah I
Na chainam kaladyantiapo
na shoshayati marutah II
Achhedyoayamadahyoayam
akaledyoashoshay ev ch I
Nityah sarvgatah
sathurachaloayam sanatanah II (2.23-24)
Weapons cannot cut it, fire cannot burn it, water cannot wet it nor can air dry it.
Soul is incapable of being cut; it is fire proof, un receptive of water and undriable as well.
This soul is eternal, omnipresent, immovable, constant and ever lasting.
The self can not be wounded by weapons, burnt by fire, moistened by water or blown away by air.
Soul is eternal, omnipresent, immovable, constant and everlasting.
The inanimate nature consisting of ether, earth, air, fire, water, mind, intellect and ego can not affect its cause ‘the self.
Any weapon, fire element, water element, wind are form of material nature.
Consciousness is beyond their reach.
These elements are empowered by the presence of self i.e. consciousness or a living entity.
A dead wood cannot affect the self soul. Omnipresent, supreme, constant, everlasting Supreme Soul is all bliss and sublime. Same present in every being.
The entire divine play is that Supreme Consciousness. Lord
Krishna tells in chapter thirteen of Shrimad Bhagwad Geeta:
parkritam purusham ch vidhianadi ubhavapi I
vikaranshch guranshch vidhi parkritisambhwan II
karyakarankartitve hetur pakritiruchayae I
pursha sukhdukhanam bhoktritve heturuchayte II
purshah parkritstho hi bhunkte parikirtijan gurhan I
karnam gurh sagoas sadasad yonijanamasu II (13.19-21)
Material Nature (Parkriti) and Eternal Nature (purush) know both these as beginning less. Superimpositions and three modes are born of this Material Nature (Parkriti).
Material Nature (Parkriti) is said to be responsible for bringing forth the evolutes and the instruments; while the Eternal Nature (individual self soul) is said to be the enjoyer or sufferer having undergone the experience of joys and sorrows.
Only the Pursha (Eternal Nature) situated in the Parkriti (Material Nature) sense objects- of the three gunas evolved from Parkriti and it is this contact with these three gunas that is responsible for the birth of this soul in good and bad wombs.
Material illusion and Lord are so interconnected that it is not possible to differentiate them.
As body, mind, senses (Material Nature) and
Though they are said to be distinct from each other, yet ordinarily a ignorant person cannot see the difference.
Since the illusion is the power of all mighty himself, he cannot be seen different from it.
But the Material Nature is manifest and is visible and invisible too. All the manifestation, one sees all around is nothing but an illusion.
The Parkriti manifests the equilibrium of its gunas in projection of this universe.
Of this universe, the Parkriti transforms into causes and effects, assumed through these gunas, the condition of such modification.
But the Pursha, unmodified merely looks on. The consciousness in being is onlooker. All actions and reactions are resultant of resultant of three modes of material nature.
Since the self is the source of every thing. Material Nature working in its direction, always is blissful and continues its play with the Parkriti.
He is beyond the world, yet he holds the worlds by entering into them. He transcends time, becomes time. Being infinite, he shines as finite, even being formless assumes forms.
He is one and single, he is neither held nor holder, these are all names
The self is the consciousness and it consists of pure consciousness alone, full bliss.
This consciousness in creatures have never done any deed yet its identification with the sense objects, the resultant of the churning of three gunas of Parkriti put this Pursha in the circle of birth and death.
But in these three stanzas, the cycle of birth and death has been explained by Lord Krishna.
The accumulation of past deeds decides nature of species.
Actually onlooker being the part and parcel of the same super consciousness has never been a subject of decay nor now it is, nor will it ever become so.
Embodiment decays whenever consciousness departs from it. The attachment or identification of self/soul./finite with the infinite is the root cause of incarnation again and again
Lord Krishna explains in following verses of chapter two as to how the self soul changes bodies:
Vasansi jirnani yatha vihai
navani gerahrhati naroaprarhi I
Tatha sharirarhi vihaye
jirarhanianyani sanyati navani dehi II (2.22)
As a man shedding old clothes, wears new one, like wise the embodied soul, casting off warn-out bodies, enters into new one.
This is eternal message for mankind whereby Lord assures the eternity of soul which is consciousness.
Living entity, consciousness, that is spirit, (self soul) never ends, it only changes bodies that too not as per its desire and wish but as per its quantum of attachment with each of three modes of material nature.
Due to its attachment and identification with particular act and modification of embodiment caused by nature, it binds the self effulgent soul.
It attains body after body till it realizes itself to be eternal self soul. Soul is an eternal fragment of supreme eternal self. (15.7)
Soul is beyond material existence and decay, life and death, never changing, timeless, beyond the reach of qualities of nature.
It binds itself like a monkey putting its hand in a bottle or a pot having squeezed entry hole (specially made by monkey catchers to catch monkeys) at neck to pick up small quantity of grams kept in it, to catch it.
But after laying hand on grams, it grabs some of them in its fist, tying to free its hand from instrument. By not unfolding its fist and being caught in trap of monkey catcher.
This is the material situation of the self soul. Despite being free it is tying itself with all non existing dreamlike material relations.
It is so easy to realize yourself.
Separate your self from body and its relations, mind, senses with help of analyzing intellect.
Every verse of this text is message for salvation.
It is message of Supreme Divine spirit.
One may ask how to separate from body. The answer is simple. As you identified yourself with material body, so you have to identify yourself with the spirit, a servitor of Lord.
Nainam chhindanti shastrarhi
nainam dahati pavakah I
Na chainam kaladyantiapo
na shoshayati marutah II
Achhedyoayamadahyoayam
akaledyoashoshay ev ch I
Nityah sarvgatah
sathurachaloayam sanatanah II (2.23-24)
Weapons cannot cut it, fire cannot burn it, water cannot wet it nor can air dry it.
Soul is incapable of being cut; it is fire proof, un receptive of water and undriable as well.
This soul is eternal, omnipresent, immovable, constant and ever lasting.
The self can not be wounded by weapons, burnt by fire, moistened by water or blown away by air.
Soul is eternal, omnipresent, immovable, constant and everlasting.
The inanimate nature consisting of ether, earth, air, fire, water, mind, intellect and ego can not affect its cause ‘the self.
Any weapon, fire element, water element, wind are form of material nature.
Consciousness is beyond their reach.
These elements are empowered by the presence of self i.e. consciousness or a living entity.
A dead wood cannot affect the self soul. Omnipresent, supreme, constant, everlasting Supreme Soul is all bliss and sublime. Same present in every being.
Tuesday, June 22, 2010
DETACHMENT OF ACTIONS IS LIBERATION
Lord Krishna Tells Arjun in Shrimad Bhagwad Geeta that the wise embodied self soul transcends the material world while living in the body by mentally renouncing attachment and identification with reactions of material nature and desire for fruits from them.
Karmajam budhiyuktah hi falam tyakatva manishirhah I
Janambandhvinirmuktah padam gachhantianamayam II (2.51)
Renouncing reactions born out of actions, by complete surrender to Lord, the sages transgress the cycle of birth and death; then go to the eternal planet of Godhead.
The sages completely surrendering unto Lord Krishna renounce all the reactions born out of actions.
By this simple way, these devotees transgress mode of repeatedly coming into being and dying.
They thus attain eternal peace and tranquility. This is not position which can not be achieved by men of ordinary prudence. They can easily attain it by surrender of all actions unto Lord Krishna.
A man is born with tendencies (Sanskaras- fate) that he acquires commensurate with his activities in his past embodiments.
This proves that life itself is eternal.
It never ends, this journey of self soul is always joyful but this foolish self soul identifies itself with those naturally coming actions and desires for their fruits,
This whole universe of relations has been established by the eternal self soul and its material association.
Quantum of attachment of self soul with goodness, passion and ignorance causes the character of a being in next body.
All his actions and thoughts are dictated by those tendencies stored in unconscious mind. One’s character is molded by one’s tendencies.
One act in such a manner that events play as destined. If one develops detachment with this naturally coming action and side by side become desire less for fruit of those actions, one can definitely be assured of going back to home.
In Bhagwad Mahapurana Lord Krishna says:
Devaadhine sharireasmin gurhbhavyen karmarha I Vartmaneabudhastatra kartaasmiti nibadhayate II
(Bhagwad Mahapurana 11.11.10)
Living in the body which is under the sway of resultant past actions, foolish one, on the action done by organs, becomes bound by identifying with them.
To cleanse the attachment, the body, mind, intellect, senses, work out actions with organs indulging in sense objects. Fruit are happiness-sorrow, hot-cold, love-hate etc. having opposite meanings.
The self seated in the embodiment, presumes him to be the doer of act and desires fruit of that act. he is neither doer nor he undergoes the fruit, it is the material nature which prompts body, mind, intellect, senses to act so as to liberate this self soul from embodiment. Living entity in the embodiment is simply a seer of all states. When body is at rest this witness is seer of dreams. In that state too it is merely an onlooker.
But the impact of divine evolutes is so great that the self soul, presuming it to be the doer starts hoping for their fruits whereon he has no right nor has any control over these results.
The embodiment is the store of reactions of past deeds which go on changing every moment. A man with Millions of Dollars goes penniless in a moment and in next minutes; man worth nothing acquires an empire.
One tends to make it a result of fate.
Human beings out of their ‘ego’ are making searches and researches forgetting their real aim of self realization.
By indescribable power of Lord in form of three modules (gunas), the universe exists, vanishes and is still coming into being. All the workmanship of doer, doing and done rests in the material nature in form of three qualities. But self soul assumes doer ship by its identification with material nature in form of mind body set.
Self is neither doer, nor receiver of any action or its fruit.
The Lord is always willing to take him back to home but the self soul is not ready.
How the self, the sustainer of all can be doer?
It is the ‘jeeva’ the individual self who has done an act of attachment only by outer identification with these acts of material nature and thereby binding itself.
It is the mindset which is to be rectified. Salvation is exists right now, just before you, it is to be felt.
But for ignorance, the blissful self is free.
Yogasthah kuru larmarhi sangam tyaktva dhananjay I
Sidhasidhyoh samam bhutva samatavam yog uchayate II (2.48)
Arjun! You should do your prescribed duty with equanimity, with no attachment to success nor failure, this is yoga of equipoise.
Lord advises Arjun to act selflessly without any attachment to success or failure. Since it is the material ego which has
bonded self soul. Out of this ego it has identified itself with body, mind, intellect, senses and sense objects. But when it shines upon the self soul that all this is the cheating game of ‘Maya’ it detaches itself from actions and desire for their fruit. Actions done by body, mind, intellect, senses lose binding effect as they are coming naturally to emancipate the self soul, as a mother cleaning a dirty child by applying soap and water. Nature is graceful depiction of nature, very attractive, fascinating. The self soul has caused dirt of identification thrown at it by itself.
Attachment through simple identification with material nature is the real reason for bondage.
Out of sheer attachment, one develops desire to satisfy senses by acquiring sense objects. All the troubles which an embodied soul faces result from identification. This mischief is committed by mind which is nothing but a bundle of contours of different identifications.
If one is attached to one thing, he may be envious of its opposite. One desires to be happy by acquiring material possession in the farm of wealth, property, material acquisition of different kinds. Thereby he develops relations, but with these possessions, one can not find satisfaction. Selfless discharge of one’s duties gives the most sought mental satisfaction and peace. This reflects awareness. This awareness is show case of our real self.
The Lord has time and again laid emphasis on selflessness of acts. In chapter 4, verse 22 Lords says:
Yadidrchhalabhsantushto dvandvatito vimatsarah I
Samah sidhavsidho ch kritvaapi na nibadhyate II (4.22)
The Karamyogi, who is contented with whatever he gets without effort, free from jealousy, has transcended all opposites like pleasure and pain, joy and grief and is same in success and failure, is not bound by action.
A selfless embodied soul does neither attaches itself to action nor desires its fruit, satisfied with whatever it gets, without making a desire for it, Remains detached to profit and loss, completely satisfied in self , such self soul appearing doing actions does not bind itself in the cycle of transmigration.
In the same chapter Lord in verse 19 says
Yasya sarve samaarmbhah kamsankalapvarjitah I
Gyanaagnidagadhkarmarham tamahu panditam badhah II (4.19)
Whose all undertakings are free from desire and sense of worldly attachments, is termed as sage with all his actions burnt up by the fire of wisdom.
Sage does not mean a person in saffron clothes but who has renounced his desires and attachment with the act coming naturally. His actions become fruitless on account of wisdom.
In verse 24 of chapter 4 Lord says:
Barahmaarparham baraham havirbarhamagno barahamrha hutam I
Barahamev tein gantavyam barhamkaramsamadhina II (4.24)
In practice to see Braham (Supreme Self) every where as a form of sacrifice, Brahma is the spoon (wooden ladle with which oblation is poured in fire) etc; Brahma again is the oblation; Brahma is the fire, sacrificer is Brahma; Braham constitutes the act of pouring oblation into the fire; Brahma is the goal to be reached by him who is absorbed in Brahma.
Every aspect which we come across is nothing but super imposition of supreme self. When there is only self all around, one finds only super imposition of self in shape of different forms. It may be success or failure we are not disturbed. We have to see it direction by Lord Krishna himself. He loves the deprived one most.
We have been there with him, serving him but we decided to become one like him. The material energy of Lord attracted self soul, the fragment of Lord himself. Self soul has to face utter failure in its endeavor. It is better to surrender to Lord.
Love of Lord, complete surrender to him, is the beginning of wisdom. By the advent of this wisdom, one is enabled to find solace even in the most adverse circumstances. By loving Lord we find him an omnipresent phenomenon.
To attain yoga of sameness, we have to love to serve him through his self souls all around us. To seek blessings of Lord and his representative in form of Guru, we have to pray Lord through sincerity of heart and steadfastness. We have not to be alarmed when disaster comes. This is the opportunate time to wait for his blessings. This is the moment one has to cling to him so that we are honored with his grace. It may come in any form, we should accept it.
Whatever happens, accept it as blessing from him. In uncertainties, we have to show best of our humble state. We have to be patient since gold is tested in furnace of fire.
Furnace of humiliation is a test for you. Trust him, and rest assured he will uphold you.
Durerh hivaram karam budhiyogaddhaanjay I
Budhou sharnamanvichh kriparhah falhetvah II (2.49)
Oh winner of wealth, keep the fruitive actions at a distance by yoga of devotion. You should surrender to Lord in that consciousness. Those who want fruit of their labor are miser.
Lord Krishna addressing Arjun as winner of wealth, stresses upon him to sacrifice the actions for which one expect results for own self, by resorting to devotional yoga. By devotion he will be able to see sameness even in adverse circumstances.
By positive thinking one can develop this.
The person having negative thinking is never successful in his life as he always sees wrong side of every happening.
Ego of embodiment leads to false pride.
Work done with selfish motives is inferior by far too selfless service.
Those who want to enjoy the fruit of their work are miser. There is a reason behind this. Doer has no control over the fruit of action.
Liberation may come just now, may be deferred to decades or million of years.
A wailing self soul can do nothing about it.
He may go on indulging in pride but ultimate end of his desire is negative.
If one has no desire and expectation of fruit of natural action, it will neither be binding nor do they generate negative thinking.
Lord Krishna has delivered His eternal message in a very simple and easily understandable dictim:
Budhiyukto jahateeh ubhe sukritdushkrite I
Tasmadyogai yujasva yogah karmsu koshalam II (2.50)
Immersed in yoga of sameness by devotion, you should transcendent both good and bad deeds. Therefore you fight while merged in yoga; yoga is the art of all works.
When one comes to understand that this body itself is the result reactions past attachment with material nature, it is afraid of indulging in more of it, the reactions are coming in form of acts of body, mind, senses, intellect. Self is owner of entire universe which has long been trapped in a prison of material energy. From owner, it has been reduced to the level of deaf and dumb slave of material energy. When it realizes this, then it enlightens upon him that he is not the doer.
When we are talking about realizing self, we are not talking about understanding one’ physiology or one’ psychology alone, rather we are talking about the understanding the fundamentals as to who we are, what is the purpose of this human form?
Lord Buddha did not lack material acquisition when he left his beautiful wife, new born Rahul and well to do Nepal kingdom
When ‘A’ sees himself, he sees himself a body of a person but one must analyze as to how this person happened? When this body was born, it was so small but now it has increased enormously in size as well as volume- but how?
Whether this body was created from outside or inside?
No doubt it was created inside.
Who created this body?
When body was created from inside, it means, the creator is inside this body.
Creator of the ‘person’ is within the body.
Without knowing him you cannot know yourself.
When very source of creation is within, self realization means befriending the creator within.
If this creator is one’s friend then there is no problem in life.
Life as it is bliss but its contamination with material energy has caused dualities of happiness and distress, sorrow and joy and other like dualities.
Feel this witness within you.
Even when your mind is busy in indulgence with tendencies, this onlooker consciousness is witnessing mind.
This is your real identification.
This is your real ‘I’.
This I which is identified with material body is fake, false, frivolous, concocted by your mind and ego of embodiment
Free from good and bed results of past deeds, one can become liberated from the chain of life and birth. This is possible by the blessings of spiritual person having him realized.
This is the peak of your well being and must be attained in this form alone.
Karmajam budhiyuktah hi falam tyakatva manishirhah I
Janambandhvinirmuktah padam gachhantianamayam II (2.51)
Renouncing reactions born out of actions, by complete surrender to Lord, the sages transgress the cycle of birth and death; then go to the eternal planet of Godhead.
The sages completely surrendering unto Lord Krishna renounce all the reactions born out of actions.
By this simple way, these devotees transgress mode of repeatedly coming into being and dying.
They thus attain eternal peace and tranquility. This is not position which can not be achieved by men of ordinary prudence. They can easily attain it by surrender of all actions unto Lord Krishna.
A man is born with tendencies (Sanskaras- fate) that he acquires commensurate with his activities in his past embodiments.
This proves that life itself is eternal.
It never ends, this journey of self soul is always joyful but this foolish self soul identifies itself with those naturally coming actions and desires for their fruits,
This whole universe of relations has been established by the eternal self soul and its material association.
Quantum of attachment of self soul with goodness, passion and ignorance causes the character of a being in next body.
All his actions and thoughts are dictated by those tendencies stored in unconscious mind. One’s character is molded by one’s tendencies.
One act in such a manner that events play as destined. If one develops detachment with this naturally coming action and side by side become desire less for fruit of those actions, one can definitely be assured of going back to home.
In Bhagwad Mahapurana Lord Krishna says:
Devaadhine sharireasmin gurhbhavyen karmarha I Vartmaneabudhastatra kartaasmiti nibadhayate II
(Bhagwad Mahapurana 11.11.10)
Living in the body which is under the sway of resultant past actions, foolish one, on the action done by organs, becomes bound by identifying with them.
To cleanse the attachment, the body, mind, intellect, senses, work out actions with organs indulging in sense objects. Fruit are happiness-sorrow, hot-cold, love-hate etc. having opposite meanings.
The self seated in the embodiment, presumes him to be the doer of act and desires fruit of that act. he is neither doer nor he undergoes the fruit, it is the material nature which prompts body, mind, intellect, senses to act so as to liberate this self soul from embodiment. Living entity in the embodiment is simply a seer of all states. When body is at rest this witness is seer of dreams. In that state too it is merely an onlooker.
But the impact of divine evolutes is so great that the self soul, presuming it to be the doer starts hoping for their fruits whereon he has no right nor has any control over these results.
The embodiment is the store of reactions of past deeds which go on changing every moment. A man with Millions of Dollars goes penniless in a moment and in next minutes; man worth nothing acquires an empire.
One tends to make it a result of fate.
Human beings out of their ‘ego’ are making searches and researches forgetting their real aim of self realization.
By indescribable power of Lord in form of three modules (gunas), the universe exists, vanishes and is still coming into being. All the workmanship of doer, doing and done rests in the material nature in form of three qualities. But self soul assumes doer ship by its identification with material nature in form of mind body set.
Self is neither doer, nor receiver of any action or its fruit.
The Lord is always willing to take him back to home but the self soul is not ready.
How the self, the sustainer of all can be doer?
It is the ‘jeeva’ the individual self who has done an act of attachment only by outer identification with these acts of material nature and thereby binding itself.
It is the mindset which is to be rectified. Salvation is exists right now, just before you, it is to be felt.
But for ignorance, the blissful self is free.
Yogasthah kuru larmarhi sangam tyaktva dhananjay I
Sidhasidhyoh samam bhutva samatavam yog uchayate II (2.48)
Arjun! You should do your prescribed duty with equanimity, with no attachment to success nor failure, this is yoga of equipoise.
Lord advises Arjun to act selflessly without any attachment to success or failure. Since it is the material ego which has
bonded self soul. Out of this ego it has identified itself with body, mind, intellect, senses and sense objects. But when it shines upon the self soul that all this is the cheating game of ‘Maya’ it detaches itself from actions and desire for their fruit. Actions done by body, mind, intellect, senses lose binding effect as they are coming naturally to emancipate the self soul, as a mother cleaning a dirty child by applying soap and water. Nature is graceful depiction of nature, very attractive, fascinating. The self soul has caused dirt of identification thrown at it by itself.
Attachment through simple identification with material nature is the real reason for bondage.
Out of sheer attachment, one develops desire to satisfy senses by acquiring sense objects. All the troubles which an embodied soul faces result from identification. This mischief is committed by mind which is nothing but a bundle of contours of different identifications.
If one is attached to one thing, he may be envious of its opposite. One desires to be happy by acquiring material possession in the farm of wealth, property, material acquisition of different kinds. Thereby he develops relations, but with these possessions, one can not find satisfaction. Selfless discharge of one’s duties gives the most sought mental satisfaction and peace. This reflects awareness. This awareness is show case of our real self.
The Lord has time and again laid emphasis on selflessness of acts. In chapter 4, verse 22 Lords says:
Yadidrchhalabhsantushto dvandvatito vimatsarah I
Samah sidhavsidho ch kritvaapi na nibadhyate II (4.22)
The Karamyogi, who is contented with whatever he gets without effort, free from jealousy, has transcended all opposites like pleasure and pain, joy and grief and is same in success and failure, is not bound by action.
A selfless embodied soul does neither attaches itself to action nor desires its fruit, satisfied with whatever it gets, without making a desire for it, Remains detached to profit and loss, completely satisfied in self , such self soul appearing doing actions does not bind itself in the cycle of transmigration.
In the same chapter Lord in verse 19 says
Yasya sarve samaarmbhah kamsankalapvarjitah I
Gyanaagnidagadhkarmarham tamahu panditam badhah II (4.19)
Whose all undertakings are free from desire and sense of worldly attachments, is termed as sage with all his actions burnt up by the fire of wisdom.
Sage does not mean a person in saffron clothes but who has renounced his desires and attachment with the act coming naturally. His actions become fruitless on account of wisdom.
In verse 24 of chapter 4 Lord says:
Barahmaarparham baraham havirbarhamagno barahamrha hutam I
Barahamev tein gantavyam barhamkaramsamadhina II (4.24)
In practice to see Braham (Supreme Self) every where as a form of sacrifice, Brahma is the spoon (wooden ladle with which oblation is poured in fire) etc; Brahma again is the oblation; Brahma is the fire, sacrificer is Brahma; Braham constitutes the act of pouring oblation into the fire; Brahma is the goal to be reached by him who is absorbed in Brahma.
Every aspect which we come across is nothing but super imposition of supreme self. When there is only self all around, one finds only super imposition of self in shape of different forms. It may be success or failure we are not disturbed. We have to see it direction by Lord Krishna himself. He loves the deprived one most.
We have been there with him, serving him but we decided to become one like him. The material energy of Lord attracted self soul, the fragment of Lord himself. Self soul has to face utter failure in its endeavor. It is better to surrender to Lord.
Love of Lord, complete surrender to him, is the beginning of wisdom. By the advent of this wisdom, one is enabled to find solace even in the most adverse circumstances. By loving Lord we find him an omnipresent phenomenon.
To attain yoga of sameness, we have to love to serve him through his self souls all around us. To seek blessings of Lord and his representative in form of Guru, we have to pray Lord through sincerity of heart and steadfastness. We have not to be alarmed when disaster comes. This is the opportunate time to wait for his blessings. This is the moment one has to cling to him so that we are honored with his grace. It may come in any form, we should accept it.
Whatever happens, accept it as blessing from him. In uncertainties, we have to show best of our humble state. We have to be patient since gold is tested in furnace of fire.
Furnace of humiliation is a test for you. Trust him, and rest assured he will uphold you.
Durerh hivaram karam budhiyogaddhaanjay I
Budhou sharnamanvichh kriparhah falhetvah II (2.49)
Oh winner of wealth, keep the fruitive actions at a distance by yoga of devotion. You should surrender to Lord in that consciousness. Those who want fruit of their labor are miser.
Lord Krishna addressing Arjun as winner of wealth, stresses upon him to sacrifice the actions for which one expect results for own self, by resorting to devotional yoga. By devotion he will be able to see sameness even in adverse circumstances.
By positive thinking one can develop this.
The person having negative thinking is never successful in his life as he always sees wrong side of every happening.
Ego of embodiment leads to false pride.
Work done with selfish motives is inferior by far too selfless service.
Those who want to enjoy the fruit of their work are miser. There is a reason behind this. Doer has no control over the fruit of action.
Liberation may come just now, may be deferred to decades or million of years.
A wailing self soul can do nothing about it.
He may go on indulging in pride but ultimate end of his desire is negative.
If one has no desire and expectation of fruit of natural action, it will neither be binding nor do they generate negative thinking.
Lord Krishna has delivered His eternal message in a very simple and easily understandable dictim:
Budhiyukto jahateeh ubhe sukritdushkrite I
Tasmadyogai yujasva yogah karmsu koshalam II (2.50)
Immersed in yoga of sameness by devotion, you should transcendent both good and bad deeds. Therefore you fight while merged in yoga; yoga is the art of all works.
When one comes to understand that this body itself is the result reactions past attachment with material nature, it is afraid of indulging in more of it, the reactions are coming in form of acts of body, mind, senses, intellect. Self is owner of entire universe which has long been trapped in a prison of material energy. From owner, it has been reduced to the level of deaf and dumb slave of material energy. When it realizes this, then it enlightens upon him that he is not the doer.
When we are talking about realizing self, we are not talking about understanding one’ physiology or one’ psychology alone, rather we are talking about the understanding the fundamentals as to who we are, what is the purpose of this human form?
Lord Buddha did not lack material acquisition when he left his beautiful wife, new born Rahul and well to do Nepal kingdom
When ‘A’ sees himself, he sees himself a body of a person but one must analyze as to how this person happened? When this body was born, it was so small but now it has increased enormously in size as well as volume- but how?
Whether this body was created from outside or inside?
No doubt it was created inside.
Who created this body?
When body was created from inside, it means, the creator is inside this body.
Creator of the ‘person’ is within the body.
Without knowing him you cannot know yourself.
When very source of creation is within, self realization means befriending the creator within.
If this creator is one’s friend then there is no problem in life.
Life as it is bliss but its contamination with material energy has caused dualities of happiness and distress, sorrow and joy and other like dualities.
Feel this witness within you.
Even when your mind is busy in indulgence with tendencies, this onlooker consciousness is witnessing mind.
This is your real identification.
This is your real ‘I’.
This I which is identified with material body is fake, false, frivolous, concocted by your mind and ego of embodiment
Free from good and bed results of past deeds, one can become liberated from the chain of life and birth. This is possible by the blessings of spiritual person having him realized.
This is the peak of your well being and must be attained in this form alone.
ASHTAVAKAR GEETA CHAPTER-20
30.12.2009
CHAPTER 20
King Janka says:
Kav bhutani kav deho va kavendriyarhi kav va manah I
Kav shunyam kav va nerashayam matsavroope nirananje II (1)
In my unblemished self where are basic elements, where is body, where are senses, where is void and where is despair?
On self realization, king Janka is exultant as in the real self there is no material existence. It was an assumption causing bondage. Self soul is free from material nature. It is eternal servitor of Lord Krishna. Once it goes in his service there is no return to material sphere.
Kav shastrarhi kavatamvigyan kav va nirvishayam manah I
Kav tripti kav vitriushrhitav gatduvandasya me sada II (2)
Being free from sense of duality, for me there is no Holy Scriptures or self knowledge, no mind free from sense objects, no satisfaction, when I have no desire where is then freedom from desire?
Self soul is consciousness illumined. It is seated in the very core of heart. Once it is realized there is no bondage as there no desire. It is source of entire universe. It is pure and spotless. One has to see it beyond the parameter of body language.
Kav vidya kav ch vaavidya kavaham kavedam mam kav va I
Kav bandhah kav ch mokshah savsavroop kav rup[itah II (3)
In my pure self where is knowledge, where is ignorance, where is ego and where is this, where is mine, where is infatuation, where is bondage, where is liberation and where is figure,
All these factors belong to material nature. There is no possibility of duality usurping eternity. The bondage is self imposed because illusion resulting from association of self with three modes of material nature.
Lord Krishna says in chapter 14 of Shrimad Bhagwad Geeta:
Sattvam rajastama iti gurhan parikiti sambhvha I
Nibhananti mahabaho dehe dehinamavyayam II (14.5)
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. Lord Krishna has invariably stated th\at self soul is His eternal fragmentation. Once having realized itself, it is entirely free from dualities.
Kav prarabhdhani karmarhi jeevanmuktirapi kav va I
Kav tadvidehkaivalyam nirvishayasy sada II (4)
For ever free soul there is no destiny, no liberation during life, no accomplishment in death.
Self soul has nothing to do with the entire ego, destiny and liberation etc. characteristics of material nature. It is the mind which has been creating all these antecedents. These are meant for material progress. Self soul has no ego. But for its identification with mind body set, the self soul is free.
Kav karta kav ch bhoktah nishkriyam safurarh kav va I
Kavaparoksham phalam va nisavabhava sadaII (5)
Being free from ego of material body mind set up, for me there is doer ship, nothing has to be undergone, and there is no inclination, no implied reaction, nor knowledge of its fruit.
Kav lokah kav mumujshurva kav yogi gyanvan kav va I
Kav badhdhah kav ch muktah savroopamahamaduvaye II (6)
In divine I there is no planet, no seeker of freedom, no yogi, no wise, no seer, no bounded nor liberated.
Kav srishti kav va sanghara kav va sadhyam kav ch sadhanam I
Kav sadhakah kav sidhirva savroopamahamaduvaye II (7)
In my self there is no creation, no destruction, no means, no attainment, no set goal and no seeker.
Self is all pervading, every thing emanates from it but no one can find as to where from this self soul has emanated. It is pure and can be felt within. But ego of material body is so devastating that individual self soul has been in cycle of transmigration for unknown period but it is still trying to seek pleasure from transitory material mind, intellect and senses. Now one has to rise to diagnose the ailment of attachment and identification.
Kav parmata kav parmarham va kav parmeyam kav va parma I
Kav kinchit na kinchitva sarvada vimalasya me II (8)
As I am free self, for me there is no method, no proof , no value, no evaluator, no standard nothing to asses. There is neither nothing nor any thing.
All these differences pertain to illuminated but illuminator does not have these features. These are the after effects of creations.
Self soul has been assigned a role in divine play of Lord Krishna whereby he creates, maintains and destroys universes just like a childs playing with creation from sand. Lord Krishna says in Shrimad Bhagwad Geeta:
aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedsm dharyate jagat II (7.5)
Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe
It is abundantly clear that self/supreme self divided itself in two forms to play with itself and enjoy with itself.
This is not deliberation of seers or philosophy enunciated by some persons who have discovered something new.
It is the voice of eternal self who came to bestow deliverance on earth, cow and learned people 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 being seen but it is to be kept before oneself so that one is able to recognize one’s true self.
King Janka has come to know his true nature being free from all dualities.
Kva vikshepah kav chekagrayam kav nirbodham kav moodhatah I
Kav harshahkav vishado va sarvada nishkriyayasy me II (9)
Being pure and inactive, for me there is concentration or distraction, no knowledge or ignorance, no happiness, no distress.
All these states pertain to mind. When consciousness self is felt, these dualities melt away from mind. Desire and aversion are states of n\mind and these two are the root cause of entire worldly set up.
Kav ch vayavharo va kav ch sa parmarthatah I
Kav sukhamkav ch dukham nirvimarshayasy mes sadaII (10)
No resilience, no rigidity no thought, no feeling, no behavior, no relative, no transcendent, no happiness, no misery I am simply thoughtless.
The material mind bodies with intellect have all these features every state pertains to mind where as the self soul is just an eternal spark charging entire material body.
Kav maya kav sansarah kav preetirviratih kav va I
Kav jeevah kav ch tadbaraham sarvada vimalasy me II (11)
I am free from all delusions. Where is illusion, where is existence, where is attachment, where is detachment, where is soul and where is that Braham.
Self soul is simple awareness. This awareness is consciousness. All this is one and emanates every material and spiritual nature.
Kav parvritirnirvritirva mukti va ch bandhanam I
Kutasthnirvibhagasya savasthasy mam sarvada II (12)
I am self alone and same in all. There is no activity or inactivity, no bondage, no freedom, I am timeless and indivisible one.
Kav va updeshah kav vashastram kav va shishyah kav ch va guru I
Kav chasti purushartho a nirupadhe shivasya me II (13)
I an eternal self, I do not need any advice. Where are the Holy Scriptures where is teacher and disciple, where is the reason for life. I am absolute and boundless Supreme self.
Kva chasti kvachnasti chekam kav ch duvayam I
Bahunaatr vimukten kinchinnoushathite mam II (14)
Where is the existence and destruction where one is and where are two? Nothing emanates from me and there is nothing apart from me.
Since there is nothing other that self, the realized one can easily shed attachment with material body mind set to be free. One ness of Self is clearly states i9n chapter 10 of Shrimad Bhagwad Geeta.
Lord Krishna says:
Yachachapi sarbhutanam beejam tadahamarjun I
Na tadasti bina yatsyanmaya bhutam characharam II (10.39)
Oh Arjun! Further more, those whether moving or static beings in the entire universe cannot exist without me as I am the seed of all this creation.
Lord Krishna stresses the revelation of eternal truth that this entire creation of universe and beyond it whatever may exist; the lord is the eternal source of entire existence. There none from inanimate or animate existence which may be without the touch of lord’s poweress. in chapter 13 verse 26 Lord Krishna makes a comprehensive distinction of how this universe is union of field and knower of the field. This whole creation of universe is union of material nature and supreme self:
Yawat sanjayate kinchit satvam sathvar jangmam I
Khetrkhetragysayongadtadvadhi bharatshabh II (13.26)
Arjun, whatsoever being, animate or inanimate is born; it is born out of the union of the khetra and khetragya.
Whatever things or beings we see, percieve, or invent in this universe are born out of the union of eternal self and material self. Eternal self is the fragment of Lord Krishna. There is nothing animate or inanimate in this universe which is without self.
This field is referred to as material nature which has been related to be the eternal mother of all beings and lord himself to be impregnate. Lord in verse 3 and 4 this phenomena is further made clear:
Mam yonir mahad braham tasmingarbhamdadhami aham I
Sambhavah sarvbhutanam tattobhavati bharat II
sarvyonishu kontey murtya sambhawanti ya I
tasambaraham mahadyoniraham beejpradpitah II (14.3-4)
Arjun! Great Baraham nature is the womb of all creatures; in that womb I place the seed of all life. The creation of all beings follows from this union.
For all the embodied beings among all the species ‘Nature’ is the conceiving mother, while I am the Father placing seed.
Lord Krishna infinite super soul has detailed that all the micro cosmic and macro cosmic universe is the expansion of material and eternal nature
The god is making a revelation of the existing facts which can be understood only by his grace and not by material intellect.
The nature and Pursha are beginning less. All actions and reactions are the outcome of the three modification of the material nature that are satva (balance or goodness), rajas a (activity or passion) and tama (inertia or darkness or ignorance)
All the creation is the after effect of union of Pursha and Parkriti.
All species of the universe owe their birth to the nature as mother providing womb and self himself putting seed in that womb, resulting in the creation of all being. it is easy to grasp once one realizes the reality.
It is wonderful to imagine that one pursha has transformed his nature wife manifold and it too has divided himself into ennunerable forms and coming into existence into this wonderful universe.
Lord is the eternal seed of being. a material seed sprouts to become a plant, tree creating more seeds to give birth to other plants and trees but the eternal seed that lord is, never exhausts. This world is the true light of divine. one has to clearly remove one’s doubts about the “atman” by reasons that lead to realization of Braham the all pervading self consciousness.
Naantoasti mam divyanam vibhutinam parantap I
Esh tuudeshatah prokto vibhutrevistro mayya II (10.40)
O mighty Conqueror of enemies! There is no end of my eternal manifestation. I have related a part of it.
Lord says that he has made only an indication of abundance of his opulence.. There is no end of the eternal expansion of the lord. Micro and Macro expansion is beyond the comprehension of demigods what to talk about human beings. It is sufficient for human form to understand that the Lord is present every where and in every one. One has to show respect to every one without any difference of caste, creed and religion.
Yadyadvibhutimadsatvam shrimadurjitamev va I
tadtadevavgachh tuvam mamtejoanshsambhavam II (10.41)
Whatever is powerful, glorious and beautiful in this existence, you take it to be spark of my splendor.
It is the expression of lord’s power and splendor that this universe is full of different splendors.
Self soul has a tendency to be attracted towards beautiful, powerful and strong things.
Weak always sides with strong.
Poor look towards rich for help and protection. Material splendors, beauty and power is transient but the spiritual strength, beauty and splendor are endless. As a servitor to lord the self soul is eternal but this ignorant self soul has forgotten all his eternity by identifying with material body.
This is the reason that while leaving one embodiment this embodied self soul cries for his relatives and property he has accumulated through unfair means but alas no relative or any one else can help this stupid self soul to remain in the body even for a second.
It has to depart at an appointed time, place and in a particular manner.
The self soul gets every superlative beauty, power, strength, opulence from the lord of all insentient and sentient objects and beings but it considers that power or opulence as his own, he acts like thief, dishonest to both eternal mother and father. If he is attracted to lord instead of material nature, it may become liberating. Lord makes human to seek self realization through material body by identifying itself with lord. so what ever thing one can see with opulent quality it is depiction of lord’s splendor. The lord has given a message to all self souls to get attracted to him and go home. No self soul can acquire magic wand unless blessed by lord. That too comes by the mercy of almighty.
Athva bahunaetein
kim gyaten tuaarjun I
Vishtabhayamahamidam
kritsanekaanshen sithito jagat II (10.42)
Lord sitting before Arjun telling him his opulence sums up the dialogue by telling that there was no reason to deliberate more as he sustains the entire universe in a small portion of Himself.
Lord is by splendor of the splendid, and the greatness of the great, I am victory of victorious, goodness of the good, for whosoever is wondrous work, the majesty and might; it has all proceeded from Him and Him only what is the reason for self soul of having ego of doership ofthose reactions which are resulatnts of past sins of identufucation.
(Here ends chapter 20)
CHAPTER 20
King Janka says:
Kav bhutani kav deho va kavendriyarhi kav va manah I
Kav shunyam kav va nerashayam matsavroope nirananje II (1)
In my unblemished self where are basic elements, where is body, where are senses, where is void and where is despair?
On self realization, king Janka is exultant as in the real self there is no material existence. It was an assumption causing bondage. Self soul is free from material nature. It is eternal servitor of Lord Krishna. Once it goes in his service there is no return to material sphere.
Kav shastrarhi kavatamvigyan kav va nirvishayam manah I
Kav tripti kav vitriushrhitav gatduvandasya me sada II (2)
Being free from sense of duality, for me there is no Holy Scriptures or self knowledge, no mind free from sense objects, no satisfaction, when I have no desire where is then freedom from desire?
Self soul is consciousness illumined. It is seated in the very core of heart. Once it is realized there is no bondage as there no desire. It is source of entire universe. It is pure and spotless. One has to see it beyond the parameter of body language.
Kav vidya kav ch vaavidya kavaham kavedam mam kav va I
Kav bandhah kav ch mokshah savsavroop kav rup[itah II (3)
In my pure self where is knowledge, where is ignorance, where is ego and where is this, where is mine, where is infatuation, where is bondage, where is liberation and where is figure,
All these factors belong to material nature. There is no possibility of duality usurping eternity. The bondage is self imposed because illusion resulting from association of self with three modes of material nature.
Lord Krishna says in chapter 14 of Shrimad Bhagwad Geeta:
Sattvam rajastama iti gurhan parikiti sambhvha I
Nibhananti mahabaho dehe dehinamavyayam II (14.5)
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. Lord Krishna has invariably stated th\at self soul is His eternal fragmentation. Once having realized itself, it is entirely free from dualities.
Kav prarabhdhani karmarhi jeevanmuktirapi kav va I
Kav tadvidehkaivalyam nirvishayasy sada II (4)
For ever free soul there is no destiny, no liberation during life, no accomplishment in death.
Self soul has nothing to do with the entire ego, destiny and liberation etc. characteristics of material nature. It is the mind which has been creating all these antecedents. These are meant for material progress. Self soul has no ego. But for its identification with mind body set, the self soul is free.
Kav karta kav ch bhoktah nishkriyam safurarh kav va I
Kavaparoksham phalam va nisavabhava sadaII (5)
Being free from ego of material body mind set up, for me there is doer ship, nothing has to be undergone, and there is no inclination, no implied reaction, nor knowledge of its fruit.
Kav lokah kav mumujshurva kav yogi gyanvan kav va I
Kav badhdhah kav ch muktah savroopamahamaduvaye II (6)
In divine I there is no planet, no seeker of freedom, no yogi, no wise, no seer, no bounded nor liberated.
Kav srishti kav va sanghara kav va sadhyam kav ch sadhanam I
Kav sadhakah kav sidhirva savroopamahamaduvaye II (7)
In my self there is no creation, no destruction, no means, no attainment, no set goal and no seeker.
Self is all pervading, every thing emanates from it but no one can find as to where from this self soul has emanated. It is pure and can be felt within. But ego of material body is so devastating that individual self soul has been in cycle of transmigration for unknown period but it is still trying to seek pleasure from transitory material mind, intellect and senses. Now one has to rise to diagnose the ailment of attachment and identification.
Kav parmata kav parmarham va kav parmeyam kav va parma I
Kav kinchit na kinchitva sarvada vimalasya me II (8)
As I am free self, for me there is no method, no proof , no value, no evaluator, no standard nothing to asses. There is neither nothing nor any thing.
All these differences pertain to illuminated but illuminator does not have these features. These are the after effects of creations.
Self soul has been assigned a role in divine play of Lord Krishna whereby he creates, maintains and destroys universes just like a childs playing with creation from sand. Lord Krishna says in Shrimad Bhagwad Geeta:
aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedsm dharyate jagat II (7.5)
Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe
It is abundantly clear that self/supreme self divided itself in two forms to play with itself and enjoy with itself.
This is not deliberation of seers or philosophy enunciated by some persons who have discovered something new.
It is the voice of eternal self who came to bestow deliverance on earth, cow and learned people 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 being seen but it is to be kept before oneself so that one is able to recognize one’s true self.
King Janka has come to know his true nature being free from all dualities.
Kva vikshepah kav chekagrayam kav nirbodham kav moodhatah I
Kav harshahkav vishado va sarvada nishkriyayasy me II (9)
Being pure and inactive, for me there is concentration or distraction, no knowledge or ignorance, no happiness, no distress.
All these states pertain to mind. When consciousness self is felt, these dualities melt away from mind. Desire and aversion are states of n\mind and these two are the root cause of entire worldly set up.
Kav ch vayavharo va kav ch sa parmarthatah I
Kav sukhamkav ch dukham nirvimarshayasy mes sadaII (10)
No resilience, no rigidity no thought, no feeling, no behavior, no relative, no transcendent, no happiness, no misery I am simply thoughtless.
The material mind bodies with intellect have all these features every state pertains to mind where as the self soul is just an eternal spark charging entire material body.
Kav maya kav sansarah kav preetirviratih kav va I
Kav jeevah kav ch tadbaraham sarvada vimalasy me II (11)
I am free from all delusions. Where is illusion, where is existence, where is attachment, where is detachment, where is soul and where is that Braham.
Self soul is simple awareness. This awareness is consciousness. All this is one and emanates every material and spiritual nature.
Kav parvritirnirvritirva mukti va ch bandhanam I
Kutasthnirvibhagasya savasthasy mam sarvada II (12)
I am self alone and same in all. There is no activity or inactivity, no bondage, no freedom, I am timeless and indivisible one.
Kav va updeshah kav vashastram kav va shishyah kav ch va guru I
Kav chasti purushartho a nirupadhe shivasya me II (13)
I an eternal self, I do not need any advice. Where are the Holy Scriptures where is teacher and disciple, where is the reason for life. I am absolute and boundless Supreme self.
Kva chasti kvachnasti chekam kav ch duvayam I
Bahunaatr vimukten kinchinnoushathite mam II (14)
Where is the existence and destruction where one is and where are two? Nothing emanates from me and there is nothing apart from me.
Since there is nothing other that self, the realized one can easily shed attachment with material body mind set to be free. One ness of Self is clearly states i9n chapter 10 of Shrimad Bhagwad Geeta.
Lord Krishna says:
Yachachapi sarbhutanam beejam tadahamarjun I
Na tadasti bina yatsyanmaya bhutam characharam II (10.39)
Oh Arjun! Further more, those whether moving or static beings in the entire universe cannot exist without me as I am the seed of all this creation.
Lord Krishna stresses the revelation of eternal truth that this entire creation of universe and beyond it whatever may exist; the lord is the eternal source of entire existence. There none from inanimate or animate existence which may be without the touch of lord’s poweress. in chapter 13 verse 26 Lord Krishna makes a comprehensive distinction of how this universe is union of field and knower of the field. This whole creation of universe is union of material nature and supreme self:
Yawat sanjayate kinchit satvam sathvar jangmam I
Khetrkhetragysayongadtadvadhi bharatshabh II (13.26)
Arjun, whatsoever being, animate or inanimate is born; it is born out of the union of the khetra and khetragya.
Whatever things or beings we see, percieve, or invent in this universe are born out of the union of eternal self and material self. Eternal self is the fragment of Lord Krishna. There is nothing animate or inanimate in this universe which is without self.
This field is referred to as material nature which has been related to be the eternal mother of all beings and lord himself to be impregnate. Lord in verse 3 and 4 this phenomena is further made clear:
Mam yonir mahad braham tasmingarbhamdadhami aham I
Sambhavah sarvbhutanam tattobhavati bharat II
sarvyonishu kontey murtya sambhawanti ya I
tasambaraham mahadyoniraham beejpradpitah II (14.3-4)
Arjun! Great Baraham nature is the womb of all creatures; in that womb I place the seed of all life. The creation of all beings follows from this union.
For all the embodied beings among all the species ‘Nature’ is the conceiving mother, while I am the Father placing seed.
Lord Krishna infinite super soul has detailed that all the micro cosmic and macro cosmic universe is the expansion of material and eternal nature
The god is making a revelation of the existing facts which can be understood only by his grace and not by material intellect.
The nature and Pursha are beginning less. All actions and reactions are the outcome of the three modification of the material nature that are satva (balance or goodness), rajas a (activity or passion) and tama (inertia or darkness or ignorance)
All the creation is the after effect of union of Pursha and Parkriti.
All species of the universe owe their birth to the nature as mother providing womb and self himself putting seed in that womb, resulting in the creation of all being. it is easy to grasp once one realizes the reality.
It is wonderful to imagine that one pursha has transformed his nature wife manifold and it too has divided himself into ennunerable forms and coming into existence into this wonderful universe.
Lord is the eternal seed of being. a material seed sprouts to become a plant, tree creating more seeds to give birth to other plants and trees but the eternal seed that lord is, never exhausts. This world is the true light of divine. one has to clearly remove one’s doubts about the “atman” by reasons that lead to realization of Braham the all pervading self consciousness.
Naantoasti mam divyanam vibhutinam parantap I
Esh tuudeshatah prokto vibhutrevistro mayya II (10.40)
O mighty Conqueror of enemies! There is no end of my eternal manifestation. I have related a part of it.
Lord says that he has made only an indication of abundance of his opulence.. There is no end of the eternal expansion of the lord. Micro and Macro expansion is beyond the comprehension of demigods what to talk about human beings. It is sufficient for human form to understand that the Lord is present every where and in every one. One has to show respect to every one without any difference of caste, creed and religion.
Yadyadvibhutimadsatvam shrimadurjitamev va I
tadtadevavgachh tuvam mamtejoanshsambhavam II (10.41)
Whatever is powerful, glorious and beautiful in this existence, you take it to be spark of my splendor.
It is the expression of lord’s power and splendor that this universe is full of different splendors.
Self soul has a tendency to be attracted towards beautiful, powerful and strong things.
Weak always sides with strong.
Poor look towards rich for help and protection. Material splendors, beauty and power is transient but the spiritual strength, beauty and splendor are endless. As a servitor to lord the self soul is eternal but this ignorant self soul has forgotten all his eternity by identifying with material body.
This is the reason that while leaving one embodiment this embodied self soul cries for his relatives and property he has accumulated through unfair means but alas no relative or any one else can help this stupid self soul to remain in the body even for a second.
It has to depart at an appointed time, place and in a particular manner.
The self soul gets every superlative beauty, power, strength, opulence from the lord of all insentient and sentient objects and beings but it considers that power or opulence as his own, he acts like thief, dishonest to both eternal mother and father. If he is attracted to lord instead of material nature, it may become liberating. Lord makes human to seek self realization through material body by identifying itself with lord. so what ever thing one can see with opulent quality it is depiction of lord’s splendor. The lord has given a message to all self souls to get attracted to him and go home. No self soul can acquire magic wand unless blessed by lord. That too comes by the mercy of almighty.
Athva bahunaetein
kim gyaten tuaarjun I
Vishtabhayamahamidam
kritsanekaanshen sithito jagat II (10.42)
Lord sitting before Arjun telling him his opulence sums up the dialogue by telling that there was no reason to deliberate more as he sustains the entire universe in a small portion of Himself.
Lord is by splendor of the splendid, and the greatness of the great, I am victory of victorious, goodness of the good, for whosoever is wondrous work, the majesty and might; it has all proceeded from Him and Him only what is the reason for self soul of having ego of doership ofthose reactions which are resulatnts of past sins of identufucation.
(Here ends chapter 20)
ASHTAVAKAR GEETA CHAPTER-19
29.12.2009
CHAPTER 19
Tatvavigyanamsandanshamadaye hridyeudrat I
Nanavivdhparamarshashalyadhara kritah mayya II (1)
As a expert surgeon using surgical small pincers takes out arrows entered into stomach, I have by using tweezers of wisdom I have managed to extract painful thorn of endless illusions about self soul, from my mind.
Kva dharmah kva ch va kamaahcharth kav vivektah I
Kva duvatam kav cha vaaduvatam savamahimani sithitasy me II
Kav va bhootam kav bhavishayat va vartmanapi kav va I
Kva ch deshah kav ch va nityam savamahmni sithatiasy me II (2-3)
Who is established in self there is no religion, no sensuality, no wisdom, no lust, no duality or nonduality.
Established in self, for me, there is past, future and present nor any space or even eternal.
kva chatama kva chanatama kva shubham kvashubham tatha I
kav chinta kav vaachinta savamahmni sithatiasy me II (4)
Established in my own glory of self, there is no self no non self, no good no bad, no thought, then where is the scope of care or carelessness.
Kav savapanah kva sushuptir va kva jagrarham tatha I
Kav tureeyam bhayam vapi savamahmni sithatiasy me II (5)
Where is dream, where is sleep, where is awakening and where is fear as I am established in my self.
Kav dooram kav sameepam,va bahayam kvabhyantaran kav va I
Kav sathoolam kav ch suksham savamahmni sithatiasy me II (6)
What is distant and what is near, what is inside or outside, nothing is small nor is big as I am established in my own self.
Kav va mrityurjeevatam vakvaasya lokah kvassya kav loulikum I
Kav layah kav samadhir savamahmni sithatiasy me II (7)
Where is life where is death, what is worldly and what is eternal, neither distraction nor emptiness of mind as I am sitting established in myself alone.
For a self soul realizing itself as consciousness has no concern with this world of duality. For death or birth are same as both pertains to an embodiment
Alam trivarga yogasya kathyaapialam. I
Alam vigyankathya vishrantasy mamaatmani II (8)
I am established in my self there is no need for me to attain religion, materialism or science of Yoga.
Self realization is the greatest attainment and having established in self one does require any more enlightenment.
(Here ends the chapter 19)
CHAPTER 19
Tatvavigyanamsandanshamadaye hridyeudrat I
Nanavivdhparamarshashalyadhara kritah mayya II (1)
As a expert surgeon using surgical small pincers takes out arrows entered into stomach, I have by using tweezers of wisdom I have managed to extract painful thorn of endless illusions about self soul, from my mind.
Kva dharmah kva ch va kamaahcharth kav vivektah I
Kva duvatam kav cha vaaduvatam savamahimani sithitasy me II
Kav va bhootam kav bhavishayat va vartmanapi kav va I
Kva ch deshah kav ch va nityam savamahmni sithatiasy me II (2-3)
Who is established in self there is no religion, no sensuality, no wisdom, no lust, no duality or nonduality.
Established in self, for me, there is past, future and present nor any space or even eternal.
kva chatama kva chanatama kva shubham kvashubham tatha I
kav chinta kav vaachinta savamahmni sithatiasy me II (4)
Established in my own glory of self, there is no self no non self, no good no bad, no thought, then where is the scope of care or carelessness.
Kav savapanah kva sushuptir va kva jagrarham tatha I
Kav tureeyam bhayam vapi savamahmni sithatiasy me II (5)
Where is dream, where is sleep, where is awakening and where is fear as I am established in my self.
Kav dooram kav sameepam,va bahayam kvabhyantaran kav va I
Kav sathoolam kav ch suksham savamahmni sithatiasy me II (6)
What is distant and what is near, what is inside or outside, nothing is small nor is big as I am established in my own self.
Kav va mrityurjeevatam vakvaasya lokah kvassya kav loulikum I
Kav layah kav samadhir savamahmni sithatiasy me II (7)
Where is life where is death, what is worldly and what is eternal, neither distraction nor emptiness of mind as I am sitting established in myself alone.
For a self soul realizing itself as consciousness has no concern with this world of duality. For death or birth are same as both pertains to an embodiment
Alam trivarga yogasya kathyaapialam. I
Alam vigyankathya vishrantasy mamaatmani II (8)
I am established in my self there is no need for me to attain religion, materialism or science of Yoga.
Self realization is the greatest attainment and having established in self one does require any more enlightenment.
(Here ends the chapter 19)
ASHTAVAKAR GEETA CHAPTER-18
25.12.2009
. CHAPTER 18
Yasya bodhoudeiy tavat svapanvad bhavti I
Tasmei sukhekroopaye namah shantaye tejse II (1)
Attaining which wisdom this material world appears like a dream, all obsience to that peaceful illumination.
Arjayitvaakhilanarthan bhogaapnoti pushkalan I
Na hi sarvparityagamantrerh sukhi bhaved II (2)
Anyone can earn entire pleasures of world but without sacrificing them altogether, he can never attain happiness.
Kartavaydukhmartandjvaladagdhantraatmanah I
Kutah parshampeeyushdharasaraamrite sukham II (3)
Whose mind has been scorching in entire life by the deliberation of what is to be done and what not to be done, he cannot be peaceful without renouncing actions and their fruits.
Lord Krishna says in chapter 18 of Shrimad Bhagwad Geeta:
Kamyanam karmarham nyasam sannyasam kavyo viduah I
Sarvakaram faltyagam prahustyagam vichakshrh II
Tyajayam dosh vadtieke karam prahurmanirhah I
Yagyadantapahkaram na tyajaymeti chaapre II (18.2-3)
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.
Bhavoayam bhavnamatro na kinchitparmarthatah I
Nastyabhavah savbhavanam bhavaabhiavavibhavinam II (4)
This entire universe is transposition of self alone and there is nothing true, mind by identification creates this universe.
In reality universe is nothing.
Lord Krishna says in chapter 2 of Shrimad Bhagwad Geeta:
nasato vidayate bhavo nabhavo vidyate satah i
ubhayorapi rishtoantastavanyosyayvadarshibhi 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.
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, sees universe different from that of self. He cannot perceive the superimposition, a 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 creations 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 and Omnipresent self.
Na dooram na ch sankochalabhamevatamanh PadamI
Nirvikalapam niraayasam nirvikaram niranajanam II (5)
Self is at all far but not also available very near but it is just available, it is none other than you yourself. That has no alternative, no effort, it is immaculate.
Vyamohmatraviritou savroopadanmatratah I
Veetshoka veerajante niravarhdrashtya II
Samast kalpanmatramatma muktah Sanatanah I
Itti vigaye dheero hi kimabhasyati balvat II
Atma barahameti nishchay bhavoabhavo ch kalpitou I
Nishkamah kim veejanati kim brute ch karoti kim (6-8)
Having transcended ignorance the vision becomes clear, illusion is no more, misery is dispelled.
This is all superimposition; Self Soul is always free, knowing this, what is the fun of meditating like a child.
Self Soul is Braham. The unreal has no existence and real never ceases to be. Knowing this what should a desire less wise has to do, say or learn.
After realizing self, there is nothing for a human form to be done except to undergo reactions of past deed through material body as a witness.
Lord Krishna says in Shrimad Bhagwad Geeta:
na kartitvam na karamarhi lokasya srijti parbhu I
na karamfalsanyogam savbhavastu parvartate II
naadate kasaychitpapam na chev sukritam vibhuh I
agyanenavritam gyanam ten muhayanti jantavah II
gyanen tu tadagyanam yesham nashitamatmanah I
teshamadityavatgyanam parkashayati tatparam II (5.14-16)
Lord does not determine the doer ship or doings of embodied souls, nor their contact with fruit of actions, but it is the nature alone that functions.
Lord Krishna / Omnipresent Supreme Self neither receives sins nor virtues of embodied souls. Since knowledge is clotted by ignorance; hence being constantly falling prey to delusion.
But whose ignorance has been set aside by virtue of true knowledge of self, that wisdom shining like Sun reveals the Supreme.
It is the quantum of attachment with qualities of nature that determines actions of embodied soul and Lord seated in embodiment neither determines doer ship nor actions nor fruits of actions but it is the nature which results in actions, fruit in form of opposites. Lord has nothing to do with all this process of nature
Lord is seated in all beings. Every being is doing their duties prescribed by nature and if Lord involves with the action of a particular embodiment, it is not possible because here lays the difference between embodied soul and Lord.
Embodied soul is reflection of Lord but when came into contact with qualities of nature, it was infatuated and fell prey to the qualities of nature by attracting mind and senses causing and embodiment. It further got attached to body and lost its real identification of self, hence bondage.
Lord doesn’t receive anyone's sins or virtues. It is embodied soul which has to undergo all these as fruits of its attachment but because knowledge is enveloped in ignorance resulting in constant delusion.
But with ignorance gone, visible world considered as dream as it is daily perishing like of dream, this wisdom shining like Sun reveals the self. It is only different sets of modifications which are hindrance in revealing Supreme Soul to human beings. When one sees self every where, what else remains concealed.
It is self and self alone, which is perceptible by every one at every place and in every form.
Ayam soahamaym naahamitti ksheerha vikalpanah I
Sarvamatmeti nishchitya tushrhibhutasya yoginah II (9)
‘Self is all, knowing this, a Yogi has no such assumption that I am this and I am that’.
Such wise goes ‘silent’ without trace of such thoughts.
Where there is beating, there is voice but who is free from doubt, he is silent.
Na vikshepo na chekagrayam neetibodho na mudhatah I
Na sukham na ch va dukham upshantasya yoginah II (10)
On realizing that self is all, the Yogi is neither distracted nor concentrates. He is not perturbed by misery or happy on having found something favorable. This self soul is free from knowledge and ignorance as well
Lord Krishna has elaborated the situation of a Yogi who free from action by their surrender unto Him and whose all doubts have been dispelled by knowledge of self. A self soul who is enjoying self all around is not bound by reactions.
Yogsanyastkarmarham gyansanchhinsanshayam I
Atamvantam na karmarhi nibandhanti dhananjaya II (4.41)
Dhananjaya! He who has renounced actions by resorting to devotion and whose all doubts have been dispelled by wisdom, who is devoted to Lord, action don’t bind him.
Lord stresses on devotion whereby one attains yoga of seeing sameness. There is nothing else than the Lord himself in every inanimate and animate aspects of life. In chapter 9 verse 16 to 19 the Lord Krishna himself reveals
Aham karturaham yagya swadhaahamaham aushadham I
Mantroahamahamevajyaahamagniraham hutam II
Pitaahamasya jagto mata dhata pitamahaah i
Vaidyam pavitramonkaram riksam yajurevch II
Gatirbharta parbhu sakshi niwasah sharnam suhrit I
Pabhavah parlayah sathanam nidhanam beejamavayayam II
Tapamiahamaham varsham nigraharhamiutsrijyamich I
Amrit chev mritushch sadasadchahamArjun II (9.16-19)
I am ritual, I am sacrifice, I am offering, I am food grains, I am Vedic verse. I am purified butter I am sacred fire and I am act of oblation.
I am father, mother, grand father, sustainer and ruler of this world, one worth knowing, purifier, the sacred syllable OM and three Vedas Rik, Sam and Yaju.
I am supreme goal, supporter, Lord, witness, abode, refuge, well wisher, origin and end, resting place, store house and imperishable seed of all.
Arjun! I radiate heat as Sun, hold back and send showers, I am immorality as well as death; I am truth and untruth too.
Thus the devotee sees almighty supreme self in the whole of universe, in every minute and sublime.
This makes a devotee see the kindness of Lord in every pleasant and odd situation. He is detached from the results of the natural action he has to undergo by dint of his past attachment with deeds now resulting in reactions.
Thus detaching himself from the actions, not longing for results of actions, all doubts dispelled by transcendental knowledge, completely absorbed in the self, this devotee is free from bondage caused by attachment.
Tasmatagyansambhutam hritasatham gyanasinaatamanah I
Chhitvenam sanshayam yogamatishtoutishath bharat II (4.42)
Oh descendant of Bharat! You thus by dispelling all doubts arising out of ignorance by the sword of knowledge, situated in yoga, you should stand up for battle.
All doubts arise out of ignorance of reality.
When with the kindness of Lord, transcendental knowledge dawns upon the self soul; his doubts disappear like water evaporating. Lord Krishna is the Supreme Self pervading all.
Knowing this devotee selflessly surrenders material possessions in the service of all beings. This becomes service unto Lord. The Lord instructs Arjun to fight selflessly dispelling all doubts through transcendental knowledge.
Savrajye bhekshvritou na labhaalabhe jane vane I
Nirvikalpasaysavbhasy na visheshoasti yoginah II (11)
A wise sees no difference in own kingdom or begging, profit or loss, in crowd or in secluded place.
Condition free Yogi remains unperturbed by dualities.
The detachment attained through practice is stranger but the realization of one’s own reality is real blissful state. Here nothing is to be left or attained.
Every state is blissful for wise.
Kva dharmah kva ch kamah kva ch arthakva ch vivekata I
Idam kritamidam neti duvadermuktasya yoginah II (12)
Those who are free from dualities of this done, this not done, what is the purpose of religion, lust, material proprietorship or knowledge.
Lord Krishna gives a short spectrum of realized soul in verse 5 of chapter 15 of Shrimad Bhagwad Geeta:
Nirmanmoha jitsangdosha
Adhiyatamnitya vinivritkamaI
Dvendeirvimuktahsukhdukhasangayer
Gachhantiamudhah padamavayayan yat II (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 soul for their emancipation.
It is very easy to grasp.
Ignorants state that this message is meant for only those who renounce the world or who are hermit.
Lord Krishna has no where prescribed in whole of his message that one has to leave the world to attain lord. While replying to the query of Arjun about renunciation Lord of universe has laid down:
This message is being delivered at crucial moments of war between the warring factions of a family. This is an eternal message 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.
Kritayam kimapi na ev na kvapi hridi ranjana I
Yatha jeevanameveh jeevanmuktasy yoginah II
Ka moha kva ch va vishvam kv dhayanam taddhayanam I
Sarvsankalap seemayamvishrantasay mahatamanah II
Yenvishama]idam drishtam sa nasatiti karotu vei I
Nirvasanah kim kurute pashyannapi na pashyati II ( 13-16)
A person who has realized himself has nothing to perform except undergoing the reactions as witness. This person
undergoes reactions as per destiny with which it does not try to interfere. This person has no attachment.
A desire less person has no illusion, for him attachment in any form is align, he sees no world, for him there is nothing meditate upon, there is no liberation other than self
He who has seen this world may negate it but who has no desire what is for him. He does not see even while seeing ordinarily.
Drishto yen atamvikshepo norodham kurute tavasso I
Udarasu na vikshipitah sadhyabhavatkaroti Kim II
Dheero lokviparyayoasto vartmano api lokvat I
Na samadhim na vikshepam na lepam savasy pashayati II
Bhavoabhav viheeno yattripto nirvasanah budhah I
Naiv kinchit kritam tein lokdrishtya veekurtah II(17-19)
He who has distraction tries self control but wise has no distraction rising from illusion, he has nothing to achieve.
A wise is always found lacking in worldly behavior. Though appearing to be doing worldly deeds as ordinary person, he sees no distraction or attentiveness or attachment like ordinary illusioned person.
Devoid of endurance or change in itself, realized wise may appear to do all worldly acts in an ordinary manner but being desire less, he is not the doer.
A person who has realized that there is nothing except self, all his body needs are taken care by Supreme self.
As per dictates of destiny he undergoes reactions but he sees that material body is decayed day by day and he is to leave this dead body on reactions being exhausted. Though appearing to be performing even ordinary worldly act in childish manner, the self realized person is not bonded.
Parvrito va nirvrito va neiv dheerasy durgrahah I
Yadayatkartumayayati tatkritva tishthatah sukham II (20)
This wise has no attachment with what he has to undergo under the dictates of modes of material nature, he does act as and when he is forced to do by nature.
Lord Krishna says in chapter 18 of Shrimad Bhagwad Geeta
Yasya na ahankrito bhavo budhi yasya na lipyate I
Hatva sa iman lokan nah anti na nibadhyate II (18.17)
He who has no ‘ego’ of the doer and whose has lost desire by application of wisdom, if he happens to kill this entire universe, is not the slayer nor prone to bondage.
Whose mind is free from ego and sense of doer ship?
Whose reason is not tainted by worldly objects and activities?
He sees the ‘self’ and ‘self’ alone.
His act of even killing does not bind him.
A soldier killing enemy is not tried for murder. Rather he is decorated. he does not kill enemy for himself. He kills them to save the honor of country and save country men. He acts self lessly. His emoluments are of no consideration in comparison to act of his velour.
Through this example, it is clarified that when one has no
‘ego ‘and attachment to a particular act being done in pursuance to one’s nature by its modification e.g. body, even if killing the entire world, such self soul is always sinless and free from bondage.
Action of realized self, doesn’t bear fruit.
Possessed with wisdom and realization, and one’s mind satisfied with the realization of self, one shuns ego, his acts merge in the acts of all pervading supreme ‘self’.
Embodied self soul has to act while undergoing traction of material nature:
Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I
Yastu karamfaltyagi sa tyagietiabhdhiyate II (1811).
A creature having embodiment cannot, even for a moment leave action in entirety, but he who renounces the fruit of the action/s is the man of renunciation.
Not only human beings indulge in action but all the creatures are active all the time. Body itself is the result of attachment with three modes of nature. Actions are bound to come naturally. You have no control over them.
You never desire defamation but it comes, you don’t desire discomfort but it comes, you don’t desire death , but it comes at appointed time, you don’t desire loss but it comes, you don’t desire enemy, but it comes, none desires earth quake, but it comes, like wise all miseries come uninvited. Even one may have to leave this world without even a moment notice.
A flying plane crashes, who desires it?
Every embodiment has to act as per dictation of its past deeds; they are not your actions, why to desire fruit from them.
You have to get rid of this sin of identification with action and desire for fruit from them. This is liberation. You can achieve it just now. Sit at a little distance from mind.
Watch it playing! All acts are done by modes of nature, self seated in the body is not the doer.
Lord Krishna says in chapter 13 of Shrimad Bhagwad Geeta:
prikrityev ch karmarhi kriyemarhani sarvashah I
yah pashayati tathaatamanamakartam sa pashayati II
yada bhutprathakbhavam ekasthamanupashayati I
tatev ch vistaram barahamsampadyate tada II(13.29-30)
He alone really sees; who sees all actions being performed by body alone and self is the non doer actually sees.
The moment the seeker perceives the diversified existence of beings as rooted in the one Supreme Spirit in form of nature, and spreading forth of all beings from the same nature, that very moment he attains Braham.
Braham is the only truth, all pervading Supreme consciousness and bliss. It is the omnipresent pervading all.
all actions are emanating from him .
Freed from the embodiment which consists of gunas of Parkriti and being perishable, the individual soul attains freedom .the freedom does not come anew, it was already there.
The attachment of free self soul with the nature has played this havoc.
But by only realizing ‘one self’ free is the freedom attained.
To see every action and every being as the result of the disturbance of gunas of nature, one sees nothing except the self and new attainment is that what already existed.
One has unnecessarily attached one self with the subtle body consisting of five sensory and the five motor organs, five pranas, manna (mind), budhi (intellect).
This attachment has taken him from one body to other body. Their total number is known to Lord Krishna who has been trying to cleans all self souls like a loving mother cleaning her dirty child.
It is only on realizing ‘atman’ one sees Braham all along not only in himself but the same that in all being whether animated or inanimate one.
From now onwards it is necessary that one does not associates with evil persons who are solely after satisfaction of animal instincts lest he should fall into abysmal darkness from which one has now come out. Attachment is to be converted. Let the attachment remain there but transform it to an attachment with the Lord, see him in every being like one in own self. He is residing in every one, love them.
There is no space to hate.
When a self soul sees that the nature is the cause of all modification and attachment is non-existing, in such a divine state one attains the experience of supreme self.
Nirvasno niraalambah svchhando muktbadhanah I
Kshipatah sansarvaten cheshethate shushkpararhrat II (21)
A liberated, desire less and unfettered embodied self soul lives in this material world like dry leaf flown by wind.
He is seen being put to agonizing circumstances but this desire less person has nothing to wail or be happy.
Asansarasy tu kawapi na harsho na vishadatta I
Sa sheetalmanah nitayam veedeh ev rajate II (22)
Who has transcended world, for him there is no happiness or misery. With calm mind this self soul stays in embodiment as if it is body less.
Desire is binding and desire less ness is liberation. So long desire prevails in mind, there is fare chance of entanglement but desire less self soul is surely free in the embodiment itself.
Kutraapi na jihasaasti asha vapi na kutrachit I
Atmaramasya dheerasy sheetalaachharatmanah II (23)
One whose mind is pure and desire less, he does not desire to give up something or desire not what embodiment is lacking.
Mind is always busy in deliberating upon what is to be acquired and what is to be left. It is a hurdle in self realization A serene and spotless mind is reflection of self soul. Attaining purity of heart is possible by detachment.
Arjun is not able to adapt to advice of Lord Krishna to be equipoise to distress and happiness due to restless mind:
Arjun says:
yoayam yogastvaya proktah samyain madhusudan I
etasyaaham na pashyami chanchaltwatsthitiam sithram II
chanchalam hi manah krishan pamathi balvaddrirham I
tasyaaham nigraham manye vayuriv sudushkaram II (6. 33-34 )
Arjun says: Krishna, Yoga of equability as enunciated by you, I don’t find its stability due restless of mind.
Krishna! Mind is very unstable, unsteady, turbulent, tenacious and powerful; therefore I consider its control is difficult as that of wind.
Yoga of seeing same ness in all beings is very difficult because of mind which is attached to sense objects having enormous multiplicity. Beings of different nature are not only different in forms, nature and embodiments but due to quantum of attachment with nature two forms of same species have different nature and behavior. Even sons and daughters of same parents have different nature. Seeing sameness in such diversity is not an ordinary feat.
This is natural question of Arjun representing individual soul of all embodiments particularly that of human form. How one can see oneness in such a huge and incompatible diversity.
Mind is the creator of all attachments with the worldly objects and it is the mind which can get rid of this attachment.
It is a feeling which causes an attachment as well as detachment.
Objects themselves do not cause an attachment. Mind thinks a particular relationship with an object and gets attached to it by dint of feeling of mine.
A boy sees many girls before his marriage but like other girls the girl to whom is married, there is no difference of their form of embodiment but mind is attached to this girl as being his wife and this attachment further multiplies towards spring off in form of sons and daughters and so on.
The circle of attachment increases day by day.
How to get rid of this vicious circle?
The question is very important
Lord Krishna answers these important questions in next two verses of the same chapter of Shrimad Bhagwad Geeta.
Shri Bhagwan uvach
Ashanshayam mahabaho manoh dunigraham chalam I
Abhayasen tu kontey veragayerh ch grihiyate II
Asanyatatma yogo dushprap iti mey matti I
Vashayaatmana tu yatata shakayoavaptum upayatah II(6.35-36)
Lord said: The mind is restless, no doubt, and also difficult to curb Arjun! But Oh son of Kunti! It can be brought under control by practice and by exercise of dispassion
Yoga is difficult to achieve if one’s mind is not subdued, however whose mind is under control and one who ceaselessly strive to achieve it, it can be attained by practice and this is my conviction.
Control of mind is considered to be greatest yoga. It can be controlled by practice.
When the mind, in the act of being concentrated, begins to wander immediately and is un steady, then one being alert, should bring it under his control by persuasion and conciliatory move like a rider bringing his horse under control by keeping reins of unruly horse tight in his hands. In the process breaker of a horse has not only to reigns of horse in his hands tight but he has to verily run with the horse to some extent to control horse’ speed and also to save himself from fall.
No doubt mind is the most unruly, but this is to be brought under control by persuasion, dissuasion, practice, by conciliatory moves
Parkritya shunyachitasay kurvatoasy yaddrichhya I
Prakritasyev dheerasy na mano naavmanana II (24)
Having pure and serene mind, wise is free from fame and infamy. This self soul undergoes all reactions steadily and without desire of results.
Kritam dehein karmeidam na mayya shudhrupirhah I
Itti chintaanurodhi yah kurvannapi karoti na II(25)
The acts have been executed by material body i.e. mind intellect, senses with sense objects, I am pure consciousness, with this determination this embodied self soul does not act even while undergoing all material reactions.
As self soul is pure but it is put in an embodiment to undergo the reactions of past deeds of many births. The embodiment is meant for undergoing this reaction. A person under influence of lust and desire seeks happiness from senses but a Yogi undergoes these reactions to attain purity of consciousness.
Lord Krishna says:
kayen mansa budhya kevalerindreyerapi I
yoginah karam kurvanti sangam tyaktvatamvishudhye II (5.11)
Karamyogis do act through senses, mind, and body as well only for self purification, shunning attachment with them.
Ego and attachment with body are the feelings which basically bind soul with embodiment which is result of past deeds arising out of qualities of nature.
Human embodiment is meant for attaining liberation. The yogis shunning attachment altogether, act with body, mind, intellect and senses only for purification.
Karamyogis do perform duties resulting from past experience and undergo sorrow and happiness alike. the actions neither bind nor free soul. it is the desire and attachment which binds a free soul with different bodies.
Blessed with intellect a soul in human form can attain liberation by doing away with attachment. Devotion to lord in simple way is that desire for fruit of acts is no more and all acts which are occasioned by senses, mind and body are surrendered to lord. Attachment completely banished from life span in a particular embodiment, detachment purifies it and pure soul leads to lord.
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.
Atvadvadeev kurute na bhaved balishah I
Jeevanmuktah such sansaranaapi shobhate II (26)
A liberated soul may behave like any ordinary person to accept or deny any act but he is stall free from desire and it attains extreme applause.
The deeds of liberated soul are only reactions of past deeds and he undergoes them like medicine prescribed by doctor. One who acts by the knowledge that this act is being done by body sand not by ‘me a self’ indeed does nothing.
Nanavicharasushranto dheero vishrantiagatah I
Na kalpate na janati na shrirhotiu na pashayati II (27)
A steady self soul after hearing many different versions, is happy in its own self. It neither imagine, nor knows, nor hears nor looks at.
All life spent in thinking of world stands wasted but now a realized stops thinking about many philosophies and rests in self alone.
Asamadhervikshepanna mumukshurn chetrah I
Nishchitya kalpitam pashyan barahamev mahashya II (28)
Great Soul does not think beyond distraction, it is neither a seeker nor a enjoyer. It is beyond liberation and bondage. It sees whatever is happening is all because of him. This self soul is Braham itself.
Yasyanah sayadahankaro na karoti karoti sa I
Nirahankardheererh na kinchidkritam krit II (29)
One who has ego of embodiment, he is doer despite that he may do nothing but self soul having no ego of being body is not doer of reactions.
Renunciation of attachment and identification are two basic principles of liberation.
Na udvigan n ach santushatamkartrisapandanvarjotam I
Niraasham gatsandeham chittam muktam rajate II (30)
The mind of liberated self soul is same in trouble and moments of happiness. It neither thinks, nor acts and is desire less free from suspicion.
Nirdhaytum cheshtitum vapi yatchit na parvartate I
Nirnimitamidam kintu nirdhayayati vichashthate II (31)
A liberated soul does no desire to meditate nor he longs for worldly acts but this self soul even if appearing to meditate and behave in worldly way does not do anything.
Tattavam yatharthamakararhya mandah prapnoti moodhtam I
Athvaayayti sankoch moodhah koapi moodhwat II (32)
A self embodied soul lacking intellect is confused on hearing about ultimate truth but sometime wise too are found behaving like this worldly idiot retreating within on knowing the reality and realizing self.
Ekagrata nirodho va moodhebhayaste bhrisham I
Dheera kritayam na pashyanti suptvadsavpade sithitah II (33)
Ignorant repeatedly meditate and practice stillness of mind, wise appears to be asleep while doing nothing.
Aparyatanadparyatanadva moodho naapnoti nirvritim I
Tattavnishchaymatrerh pargyo bhavti nievritah II (34)
Ignorant does not attain peace even by making conscious effort whereas wise is at peace effortlessly on knowing truth.
Shudh budh priyam purarham nishparpanch noramayam I
Atamanam tam na jan\anati tatraabhiyaspara janah II (35)
Embodied self soul meditating on pure, intelligence, love and perfection don’t realize their own self because of ego.
Naapnoti karmarhah moksham vimoodho abhyasroopirhah I
Dhanyo vigyanmatrerh muktatishthatiavikiriyah II (36)
As ignorant being in habit of seeking happiness from sense objects cannot be free due to repeated indulgence in acts but a wise by simple understanding of self enters timeless freedom.
Moodho naapnoti tadbraham yato bhavtumichhati I
Anichhinamapi dheero dheero hi parambarham roop bhak II (37)
Ignorant desires to know Lord so he can never attain Lord’s stature but wise attains that stature as he is desire less. Desire less ness is attainment.
Niradhara grahvayagra moodha sansar poshakah I
Etasayanarth moolasy moolchheda krito budhei II (38)
Ignorant indulge in transient material activities enhancing their entanglement with world but seeing world only source of misery, wise cuts its roots by being desire less.
Desire is the source of world and being desire less the wise attains peace. Fulfillment of desire causes chain of desires and desire remaining unfulfilled causes delusion and aversion. These two are cause of human behaviour.
Lord Krishna says in chapter 7 of Shrimad Bhagwad Geeta:
ichhadueshsamuthen duvandvmohen bharat I
sarvbhutani sanmoham sage yanti parantap II
yesham tuvantgatam papam jananam punykarmarham I
te duandvmohonirmuktah bhajante mamdrirhvatah II (27-28)
Descendants of Bharat! Crusader of enemy! All beings are deluded because of dualities born out of desire and hate.
Those who are free from sins due to good deeds in many embodiments, they become free of these dualities and they devote themselves to me.
Na shantim labhate moodha yatah shamitumichhati I
Dheerastauvam vinishachay sarvadashantmanasah II (39)
Ignorant is not steady and is always eager for salvation but his desire to attain peace causes illusion but wise being desire less cuts all roots of world and always remains happy in heart.
Kavaatmano darshanam tasya yaddarshanamavlambate I
Dheerastam tam na pashyanti pashayantiatamanamavayaym II (40)
How an ignorant can attain self realization when he takes shelter of illuminated world but the for wise every thing is superimposition of self and there is nothing apart from self. Wise thereby attains self.
Kavnirodho vimoodhasy yo nimbandham karoti vei I
Savramasyeiv dheerasy sarvadaassavkritritamah II (41)
The fool tries to control mind by application of mind which causes further delusion but wise has attained delight in self, there is now no mind to master.
Bhavasy bhavakah kashchin kashchitbhavako aparah I
Ubhayabhavakah kashchidevamev niraakulah II (42)
Some believes in existence of substance other believe in non existence but wise sees nothing except self and remains still in mind.
Shudhamduvayamatamnam bhavyanti kubudhayah I
Na tu jananti sanmohaadyavjeevannivirtah II (43)
Ignorant may believe that Self is one without any other but they are confused of illusion created by material energy, whole life they don’t realize their self and attain peace.
Mumkshobudhiralamanatrerh na vidayate I
Niraalamev nishkama budhirmuktasy sarvadah II (44)
Seeker always takes shelter of its intellect to access all pervading but the self intelligent unbewildered wise perceives nothing except self.
Lord Krishna says in chapter 5 of Shrimad Bhagwad Geeta:
na prihrishyiet priyam prapya nadvijetprapya chapriyam I
sitharbudhirasamudho brahamvidbarahmarhi sithitah I (5. 20)
With reason firm and being free from doubt, wise does not rejoices on obtaining pleasant and is not perturbed on meeting with unpleasant, and the knower of Lord/Self lives eternally in union with Lord.
As self is the cause and affect of nature and its qualities which further result in modifications. a knower of reality is not effected by the changes in circumstances.
A pleasant moment is not rejoicing one for him and unpleasant too has no effect. Every effect of gunas is illusory and perishable.
Pleasure and pain are momentary and no such situation exceeds its time limit and space provided to it by after effect of gunas. so wise is neither perturbed by unpleasant nor is happy with momentary joy. Such a man, freed from his subtle body and gunas which spring up in mind, is wholly filled with presence of Lord and he has nothing to do with sense objects. Hence there is no effect of any situation on him.
Vishayvadvipino veekshy chakitah sharararhathinah I
Vishanti jhatiti kreedannirodhekagrsidhaye II
Nirvasanam harim drishtva tushAarhim vishaydantinah I
Playante na shaktasate sevante kritchatavah II
(45-46)
Finding sensual elephants attacking, ignorant seeks control of mind and forbidding for winning over the desire to seek pleasure from these sense objects.
But the desire less embodied self soul is lion seeing whom the sensual elephants run away stealthily.
Unable to turn away they flatter them. Serve this self soul like servants.
Desire less person has been termed as lion for elephants of sensual lust whereas the person having craving for seeking pleasure from sense objects is always afraid of seeking sense pleasure as it appear to be binding to him. He tries to control them by meditation, prohibition and control of mind. Against it desire less embodied self soul remains neutral to sense objects. These don’t disturb him. Desire less persons gets plenty of them but he serves others with theses objects putting them in service of Lord Krishna in other forms.
Na muktikarikaandhante nishanko yuktmansah I
Pashyanchhrivarhsprishanjighrananashannast yathasukham II (47)
Wise does not need to practice ways to seek liberation. He is happy while seeing, hearing, touching, smelling, eating, he lives happily.
Vastusharvarhmatrerh shudhbudhi niraakulah I
Neivaacharmanacharamaudasyam va prapashayati II (48)
Whose mind is still and who has no confusion by mere hearing of truth sees nothing to do or avoid nor he looks to be indifferent.
Yada yatkartumayayti tada tatkurute riju I
Shubham vaapiashubham vaapi tasy cheshtha hi balvat II (49)
Wise does pure and impure acts as per natural coming action very easily, thinking them as reactions of body, His acts appear childlike.
While doing acts he appears to be like a child who has no sense of good or bad. Wise never identifies himself with good or bad deeds as the reactions over which one has no control.
svatryatsukhamapnoti svatantryatparamlabhte param I
svatryatnirvritim gachhet svatryatparam padam II (50)
Freedom from desires is the source of happiness, it is cause of attaining Supreme Self, and one attains tranquility of mind whereby one attains Supreme.
Non attachment with illuminated is freedom. Embodied self soul not realizing self always remains in desires for material world.
In chapter 16 of Shrimad Bhagwad Geeta Lord Krishna has elaborated the condition of those having constant thought of fulfillment:
Chintamaprimeyam ch parlayantamupashritah I
Kambhogparmaam etavditi nishchitah II
Ashapasshshatyerbadhah kamkrodhprayarhah I
Eehante kambhogarthamanyaenarthsanchyan II (16.11-12)
They are engrossed enumerable anxieties till their end and they think that sensory desires and their satisfaction is the main purpose of life.
Bonded by hundred and thousand of desires, they indulge in sense gratification, they earn money by unjustified means to meet their desires.
They are engrossed in hundred and thousand of anxieties relating to their desire for sensory gratification till the end of their life. Never thinking about as to where from they have come, where they have to go after their death, what is the purpose of this human form?
For satisfying their sensory desires, taking it as their prime motive they indulge in earning money by unjustifiable means.
Hounded by numerous desires for sensory satisfaction, absorbed in lust and anger, they acquire ‘wealth’ and property by illegal and unjustified means entering into cut throat rivalry and enmity.
This is the queer picture of so called modern man.
from morning till evening this man is always engrossed and bitten by numerous desires relating to himself, his family, his wife and children, his relatives, making endeavors for acquisition of wealth and property by hook or crook. These persons never think of Lord and his beautiful creation.
There is no end of their desires.
They have divided mind which makes them thinking on various projects for obtaining sense objects. According to them it is the prime concern of human form. They are not able to differentiate fair or foul means of earning wealth.
Acquisition of wealth is their sole purpose of life.
They don’t realize that the wealth shall remain here and for this one is not required to indulge in malpractice. For obtaining wealth they even cheat not only outsiders, but don’t spare their dears. They even don’t hesitate to acquire wealth by indulging in criminal activities.
Akartrituvambhoktrituvam savatmano manyate yada I
Tada ksheerha bhavatayiev samastashchitvritiyah II (51)
When seeker determines that it is neither doer nor enjoyer, it attains peace of mind all its desires become inactive.
Desires rise in mind and these are result of Passion mode of material nature.
Attaining stillness of mind is very difficult. Since long, mind has been accustomed to obtain happiness from senses and their objects. In even human form one is not inclined to self realization. Sense gratification is prime object. After so many embodiments one is blessed to have stillness of mind.
Lord Krishna confirms in chapter 6 Shrimad Bhagwad Geeta:
Paryatnadyatmanastu yogi sanshudhkilvishah I
Anekjanamsasindhastato yati param gatim II (6.45)
The Yogi who in this very life takes up practice attains perfection with help of latencies of many births, and being purged of sin, immediately reaches supreme state.
A yogi who has attained yoga of seeing even ness every aspect and has being doing this practice for many births, being thoroughly purged of sin, forthwith reaches the supreme self in this very life as he has no aversion to any situation by attaining even ness in all beings ,even in Lord Krishna and his universal modification. Lord Krishna is seen every where by such yogi.
Uchhrinkhalapiakritika sithatdhirasay rajate I
Na tu sanspirihchitasy shantimoodhasya kritima II (52)
A wise may appear to indulge in activities not behooving to his stature but such a sage having no pretence and motive does all duties prescribed by material nature without identification and attachment. Activities of such a sage are not binding like that one who is deluded.
Lord Krishna says in chapter 3 of Shrimad Bhagwad Geeta:
Sadrisham cheshathate svasyah prikritergyanvanapi I
Parkritim yanti bhutani nigarah kim karishayati II (3.33)
All living beings follow their natural 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 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.
Vilasanti mahabhogeirvishanti girigavharan I
Nirasatkalpana dheera abaddha mukatbudhayah II(52)
An embodied self soul may appear to indulge in enjoyments or may retire to mountain caves but being detached with all activities wise remains free.
Kshotriyam devatam teerathamanganam bhupatim priyam I
Drishtva sanpujya dheerasay na kaapi vasna II(54)
Person who is transcendent material desires meets spiritual scholar, Demigod, Holy shrine, desirable woman, King and friend dispassionately.
Bhriteyeh putreyeh kalatreshch dohitreshchapi gotrejeh I
Vihasya dhikrito yogo na yati vikriti manak II (55)
A wise is not perturbed on being ridiculed and looked down upon by servants, sons, wife, daughters, grand children and relatives.
Santushtoapi na santushtah khinoapi na ch khidayate I
Tasyaashcharydashaam tam tam tadrisha ev jante II (56)
Though appearing to be pleased, he is not pleased and while appearing to be lamenting, he not laments. This wonderful state of transcendent can only be known by person of same state.
Kartavyataiv sansaro na tam pashyanti soorayah I
Shunyakara niriakara nirvikarah niramaya II (57)
World means performance of duty but one who has transcendent world has no duty as he has realized himself to be formless, beyond time, all pervading self and immaculate.
This wonderful state can be reached by detachment with body and its relatives who are forming world to bind self soul. They are all transient and changing but self soul is timeless. It has neither born nor killed with death of body. This body has created a world. Sage transcends body, duty and world.
Akurvannapi sankshobhadvyagrah sarvatra moodhadhih I
Kuruvannapi tu kritiyani kushalo hi nirkulah II (58)
Even doing nothing an ignorant is always anxious and distracted but wise appearing to be doing every act wise remains peaceful and unperturbed.
Sukhamaste sukham shete sukhamayati yati ch I
Sukham vakti sukham bhunkate vyavahareapi shantdhiII (59)
A wise always remains at peace in practical life, he is happy while sitting, sleeping, moving about, speaking, eating.
Savbhavadasya nevartilokvadovyavarhararrhinah I
Mahaharad evakshobhaya gatkaleshah sushobhate II(60)
Like deep and still ocean wise is unperturbed in distress in practical life, his sorrows have vanished. He is not like ordinary people.
Nirvritiapi moodhasya parvritirupjayateI
Parvritiapi dheerasya nrivritiphaldayani II (61)
Ignorant trying to avoid doing forbidden work may invite bondage but wise even doing attain liberation by way of detachment.
Lord Krishna says:
yuktah karamfalam tyaktva shantimapnotineshthkim I
ayuktah kamkarerh fale sakto nibadhayate II (12 )
By offering fruit of actions to Lord, a Karamyogi attains lasting peace in form of self realization, where as the ignorant not realizing himself bind his soul by attachment for fruit of acts by desire.
A Karamyogi knowing that he is not the doer and all acts are result of his past deeds culminating in embodiment and nature automatically causes action and reaction, sits without attachment and witnesses all actions with no desire for fruits of actions.
Thus whatever troubles befalls upon him, a 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. 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 to their attachment.
But if done without desire and attachment they result in liberation.
Parigriheshu veragayam prayo moodhasy drishayate I
Dehe vigalitashasy kav ragah kav viragatah II (62)
Ignorant are often proceed to detach themselves from world, but whose ego of embodiment has vanished these postures make no difference.
It is the ego of embodiment which is binds self soul with world and transmigration.
Lord Krishna says:
Parkritev kriyamarhani gurheih karmarhi sarvashah I
Ahankarvimurhatma kartaahamiti manyate II
Tatvavitu mahabaho gurhkaramvibhagyoh I
Gurhah gurheshu vatant iti matva na sajjate II (3.27-28)
All actions are being performed by modes of nature, but with mind deluded by egoism, embodied soul thinks itself doer.
He who has an insight of respective spheres of the qualities of nature and their actions, holding that qualities are playing with qualities does not attach to them.
In these verses Lord Krishna has made it clear that the satva, rajas and tamsa qualities of nature are the cause of mind, body, and senses and also cause of objects of senses, the actions an embodiment performs during day, night in other sphere of time frame are all result of these qualities and their area of action not only extends to human world but Godly Spheres are also in their domain.
Exclusive satvica attain bodies of Demigods, rajas become Yakshs etc. and tamsika attain embodiments of trees, birds and other like beings. but none is the without effect of these qualities.
Na tadasti prthivayam va divi deveshu va punah I
Satvam prikritiermuktam yadebhi sayattribhigurheih II (18.40)
But a wise man sees the reality and does see the nature performing and result in all action spontaneously. But ignorant one out of egoism thinks him the doer. This egoism is the cause of attachment with mind, senses and body. Soul is not the embodiment, it is different from this elements’ stuff, but attachment with all these modification are so deluding that ‘self’ himself ever free from nature, thinks itself a doer of these actions.
Wise sees through the meddling of qualities of nature and keeps on watching them to perform and by shedding egoism of doer attains liberation
Parkritegurhsamudhah sajjante gurhkarmasu I
Tankritsanvido mandankritsanna vichalyet II (3.29)
Deluded by qualities of nature, persons remain attached to them and their actions; the man of perfect knowledge should not unsettle those ignorant.
if wise man having obtained perfect knowledge come across ignorant attached to gunas and their actions due to their inherent attachment with qualities of nature should not unsettle their mind.
Self soul is responsible to liberate or bind itself. Wisdom is blessed by the grace of lord and it is through this realization bestows on blessed one. Ignorance and delusion is general phenomena. One is shackled to what seems to be treadmill that is powered by greed generated by rajas quality of nature. it takes one from one pursuit of worldly acquisition to another without satisfaction. Whether greed is for money, power or fame, one desires more of it. So energy is spent on what one has and acquiring what one does not have. One is so preoccupied to satisfy this greed that there is no time and energy to strive for liberation.
In such a situation wise man’s advice is likely to end without any effect on deluded souls. Detachment is must for liberation and it comes automatically by devotion to lord. This is the reason that makes lord to deprive his devotees all that which creates attachment and ego.
Bhavanaabhavanasakta drishtimoodhasy sarvada I
Bhavybhavanaya sa tu savasthasyadrishtrooprhi II (63)
An ignorant is always conscious of material possession and lack of it but wise does not see endurance in materialism and does not see any change in what is eternal. This self soul acts as mere witness of thoughts without conscious involvement.
Lord Krishna says:
Matrasaparshastu kontey sheetosharhsukhdukhdah I
Agamapayinoanitayasntanstitakshav bharat II
Yam hi na vaythantiete purusham purusharashbh I
Samdukhsukham dhiram soamritavay kalpate II (2.14-15)
O son of Kunti! The contacts between senses and sense-objects which give rise to a feeling of pain and pleasure, heat or cold, are momentary and ephemeral, therefore, Arjun, ignore them.
Arjun! The wise man to whom pleasure and pain are alike, and who is same in distress and happiness, not tormented by these pairs of contacts, he is eligible for liberation.
Attachment with senses and sense objects are the cause of transitory pain and pleasure.
No sense object can give lasting pleasure or pain.
It is only self realization that gives blessings of detachment from pain and pleasure, joy and sorrow. These pairs come and go as per the effect of previous actions and their reactions caused by attachment with them.
But the witness soul is not affected by them.
Body undergoes the torments of these pairs but self soul is free from these short lived effects. One can feel consciousness unaffected even while body undergoing tremendous mental and physical distress.
It is the mind which is happy or in distress. Feelings are mental exercises.
Whose mind is free from ego of embodiment, it is merely onlooker of acts of nature.
Sarvarambeshu nishkamo yashcharedbalvanmunih I
Na lepastsy shdhasya kiryemarhaniapi karmarhi II (64)
Selfless soul taking up even work of great magnitude acts as an innocent child. While doing he is not bound.
This means that whatever may be the quantum of duty, one is not affected by it as this realized self soul is always egoless. It self lessly performs all his duties.
Sa ev dhanya atamagyah sarbhaveshu yah samah I
Pashyanchhirhvansprishanjighrannashananishtarashmansah II (65)
A self realized soul is indeed blessed one who is happy in
every circumstance. He is desire less while seeing, hearing, touching, smelling and eating and drinking.
Kav sansarah kav ch abhasah kav ch sadhyam kav ch sadhanamI
Akashasyev dheerasay nirvikalapsya sarvadah II (66)
Wise is always unaffected like space, for him there is no world; no feeling of it; there is no means or end for him.
Sa jayatiarthsanyasi poorarhsavrasvigrah I
Akritrimoanavvichhane samadhiryasya vartate II (67)
A desire less embodied self soul devoid of any worldly or celestial concern always enjoys its own bliss in self. It is the ultimate winner
Lord Krishna has elaborated the condition of self realized in Chapter three of Shrimad Bhagwad Geeta:
Yastuatamratirev syadatamtripshach manavah I
Atamanayev ch santushatatasya karyam na vidayate II
Naiv tasya kritenartho nakriteneh kashchan I
Na chasya sarbhuteshu kashchitarthvyapashryaah II (3.17-18)
He, who is delighted with his own self alone and is gratified with the self and is content with self, has no duty.
In this world that great soul has no concern with the things done or not done nor does he have any selfish dependence on any kind or creature.
All works are transitory and self is all pervading. Qualities of nature are only temporary modifications. One moment, one is in rage and in next, he is serene. But the witness of all these happenings is unaffected by all changes occurring in body, mind and senses.
That consciousness is our real form and this consciousness is same as in all.
Same super consciousness is pervading all over, in beings, out of beings and beyond that too. But identification and attachment of self soul with mind, intellect, senses and sense objects leads to lust for acquisition of sense objects. This phenomenon leads to desire, greed and anger
A self realized person without attachment to body, mind and senses is self satisfied as he leaves everything to self/lord freeing himself from shackles of multiplicity caused by three fold power of self.
He is not concerned with any person or thing or any being. Seeing self in all, a desire less soul is devoted to self, thinking of self, mind being devoid of any attributes of nature.
What is the profit for man gaining world if one loses one’s soul?
Detachment leads to desire fewer nesses. Whatever one receives through acts of nature, it should be accepted as blessing of lord Krishna. it is the will of Lord Krishna in every aspect of life. One entering into the womb of mother, has nothing with him and when he departs, he has to leave every thing here.
One should receive these things belonging to world with detachment, use them in a detached manner to make himself to be able to devote himself to Lord and while leaving the body, he should have sense of devotion to Lord Krishna.
Yastuatamratirev syadatamtripshach manavah I
Atamanayev ch santushatatasya karyam na vidayate II
Naiv tasya kritenartho nakriteneh kashchan I
Na chasya sarbhuteshu kashchitarthvyapashryaah II (17-18)
He, who is delighted with his own self alone and is gratified with the self and is content with self, has no duty.
In this world that great soul has no concern with the things done or not done nor does he have any selfish dependence on any kind or creature.
All works are transitory and self is all pervading. Qualities of nature are only temporary modifications. One moment, one is in rage and in next, he is serene. But the witness of all these happenings is unaffected by all changes occurring in body, mind and senses.
That consciousness is our real form and this consciousness is same as in all.
Same super consciousness is pervading all over, in beings, out of beings and beyond that too. But identification and attachment of self soul with mind, intellect, senses and sense objects leads to lust for acquisition of sense objects. This phenomenon leads to desire, greed and anger
A self realized person without attachment to body, mind and senses is self satisfied as he leaves everything to self/lord freeing himself from shackles of multiplicity caused by three fold power of self.
He is not concerned with any person or thing or any being. Seeing self in all, a desire less soul is devoted to self, thinking of self, mind being devoid of any attributes of nature.
What is the profit for man gaining world if one loses one’s soul?
Detachment leads to desire fewer nesses. Whatever one receives through acts of nature, it should be accepted as blessing of lord Krishna. it is the will of Lord Krishna in every aspect of life. One entering into the womb of mother, has nothing with him and when he departs, he has to leave every thing here.
One should receive these things belonging to world with detachment, use them in a detached manner to make himself to be able to devote himself to Lord and while leaving the body, he should have sense of devotion to Lord Krishna.
Bahunaatra kimuktein gyattatvo mahashayah I
Bhogmokshniraankshi sada sarvada neerasah II (68)
What use of deliberation! Desire less wise having no concern for worldly or celestial comforts remains free from attachment and aversion.
Lord Krishna says in Shrimad Bhagwad Geeta:-
ragduveshviyuktestu vishyaniindreyerahscharan I
atamvashayervidheyaatma parsadamadhigachhati II
parsade sarvdukhanam hanirasyoupjayate I
parasanchetsyo heashu budhi paryavtithate II (2.64-65)
But a man of disciplined mind, though moving among the objects of senses, with senses under control, free from likes and dislikes attains tranquility of mind.
With the attainment of such tranquility of mind, all his sorrows come to an end and the intellect of such person of placid mind, soon withdrawing from all sides, becomes firmly established in God.
It is the mind which plays either in material world or in spiritual side.
Lord Krishna has repeatedly emphasized surrender of mind unto him.
Ashtavakar in this long deliberation has excelled expression of self realized self soul. Lord Krishna says in Shrimad Bhagwad Geeta:-
Parjahati yada kamansarvanparth manogatan I
Atmanyevatmana tushtah sithatpargyastadouchyateII (2.55)
Lord Krishna says: When an embodied self soul, gives up all mental desires for sense gratification, when he is satisfied in self by his self alone, then he is termed as steady.
Self soul is desire less. But when it identifies itself with material body, mind, intellect and senses, it starts thinking through the prism of mind, that it is the centre of existence. This false and concocted identification acts as constricting weight on the otherwise free self soul. This is the cause of bondage.
This false ego of embodiment creates crave for sense gratification. The action for sense satisfaction causes reaction in form of pleasure and pain. This all is only false mental exercise and is transitory. One can safely assert that this entire universe is the creation of mind which is one in all but its strange relationship with three modes creates different models like a potter creating different forms of pottery from same clay.
The body, while being a source of material pleasure, is also a source of physical discomfort, disease, ageing and eventually death. The mind is victim of countless thoughts and is definitely conditioned by limited beliefs, emotions and behavior. The false ego of identification with body manifests enemies in form of lust, greed, anger, madness, illusion, and envy. Pure self soul, the real ‘I’ has none of these evolutes. But when it identifies with the cover/material body/body/khetra/ kshar/parkriti, it adopts all the sins which the body has to undergo under the sway of reactions of previous deeds. Then it weeps and smiles as per the fruits. Again it identifies with them, again puts himself in jail of cycle of transmigration.
Death of an embodiment is not the end, it is not final and it is an interval. Once one recognizes one self as servitor of Lord, an eternal self, this interval will end. Life will never end. It will remain in this embodiment or in another one.
When all mental desires vanish, the self soul is satiates in self alone, this self soul is free. This is steady state of detachment. Devotion to Lord is the best method of attaining this state. Lord in 12 chapter, verse 8 Lord Krishna stressesin Shrimad Bhagwad Geeta:
Mayiev man adhatsav mayi budhim niveshay I
Nivashyasi mayiev at urdham na sanshyayh II (12.8)
You fix mind upon me, you thrust your intelligence in me, by so doing you will dwell in me.
Mind and intellect are part of inanimate material nature of Lord (verse 4 of 7th chapter) they are changeable and destructible.
Another superior nature of Lord is soul. (Verse 5 of chapter 7)
Inactive mind and intellect coming into contact with superior nature soul, becomes alive like electricity passing in to working electric bulb, due to activation by the impact of eternal. These two thieves striving for Lord, start devoting to him cause cessation of mental concoction and desires for sense gratification. When these desires subside, the self realization is not far off.
Dukheshuanudviganmanah sukheshuvigatsprihah I
Veetragbhaykrodhah sithitdhirmuniruchayte II (56)
He who is neither perturbed by distress, nor attracted to happiness and one who is free from attachment, fear and anger is termed as steady.
In the suffering and happiness, when one is unaffected, he is neither confused in suffering nor he is genial in happiness, free from anger, attachment with body, mind etc., and fear, then he is said to have tranquil mind.
What is to be renounced?
The self has nothing in its possession, then what it can renounce?
One addresses others by naming one’s body, by which name he is generally called. It has never been said that a ‘self’ has born. But it is always said that a son or daughter to someone has born. It means it was an embodied soul having no identity, was born from the womb of a mother. This body has been called a field in chapter 13 verse one:
Idam srirum kontey! khetrum ityabhidheyate I
Etadyo veti tam prahuA khetragya it tadvidah II (13.1)
Lord Krishna says that this embodiment is termed as the field.
He who knows it, sages call him the ‘Knower of the field’.
Every embodiment, whatsoever is the shape, is actually a field through which the blissful self soul ‘jeeva’ enjoys the fruit of his pervious deeds. These fruits are reactions in form of happiness and distress, desire and aversion, love and hate, life and death, an unending list of dualities. These appear to crop up during life time in an embodiment. But a realized soul has a capacity to find happiness in moments of distress.
(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)
It is not a chemical formula stated in a chemistry book.It is play of spirit and nature causing continuous flow of embodiments, coming into existence and departing like travelers on a railway station.
THE KNOWER OF THIS FIELD IS HE HIMSELF. INVISIBLE BUT SEATED IN THIS BODY AS CONSCIOUSNESS
As consciousness, the Lord is the illuminator of the embodiment. Sages discerning the truth about both, differentiate both in form of self and nature, spirit and matter, materialism and spirituality. 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.
Again in chapter 13 verse 21 Lord Krishna states:
purshah parkritstho hi bhunkte parikirtijan gurhan I
Karnam gurh sagoas sadasad yonijanamasu II
Actually this eternal fragment of Lord Krishna addressed as Kutastho/Ishwarah/ Mamevansho/ Jueevbhutah/ Sanatanah/ Khetragya in various references in Bhagwad Geeta, identifying with material nature, pretend to enjoy the fruit of happiness and distress, goes to different embodiments to purify itself but instead of achieving this attainable goal, identifies itself with those actions, happiness and pain and by this foolishness it also forms relations with co existing embodied self soul. With some of them he is very happy, to others he hates due to some aversion. An onlooker witnesses sees Lord Krishna in every happening. He sees some hidden kindness of Lord in every deed. This embodiment is not an end of life. This is eternal. It will go on till we recognize ourselves if Lord blesses us. In last of all incarnation a self soul when on attuning purification is about to go to his real abode, he is blessed with knowledge by the Lord by which he sees Lord in every incident and in every thing:
Bahunam janmanamante gyanvan mam parpadayate I
Vasudevah sarvamiti sa mahatma sudurlabhah II (7.19)
When everything is Lord, happiness and distress is his blessings then what is the cause of concern. it is the meditation of Lord which causes this disillusion of material attachment. a complete surrender to Lord Krishna is the only way to realize. There is a wonderful revelation in verse 27 and 28 of chapter nine to seek emancipation from the cycle of life and death
Yatkroshi yadashnasi yajjuhoshi dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II
Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)
Arjun! Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.
Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.
All work is subject to change. soul in a particular embodiment having been attached with it does acts of, eats to attain satisfaction and health, with satvica leaning it makes sacrifices with a purpose to attain liberation and if has some interested motive, it may do that with a purpose to go to heaven, and some time he gives alms, and also takes a recourse to penance to get rid of worldly misfortunes,
Lord says whatever good or bad is done it should be surrendered to me. By doing so embodied soul shall be free from the bondage of fruits of actions of embodiment, which are essentially result of past deeds and are done by embodiment to undergo them.
Attachment with actions, desires of fruit, pushes soul self in association with qualities of nature, into worldly pit and bitten by the non- stop time snake, it again indulges in same action and desires, their satisfaction all again resulting in transmigration.
If one surrenders all deeds to Lord and keeps itself unattached, it slowly and slowly develops infatuation towards Lord. Giving up riches, enjoyment and happiness for the sake of Lord, making sacrifices, gifts, and penance to Lord ascertains detachment of self soul with them which ultimately releasing soul from bondage. One can attain one’s own self by detachment of body, mind, intellect, senses and their objects
It is very easy to renounce what is not ours’. Every thing of which we claim belongs to that material world and is its proprietorship vests in Lord Krishna and if we surrender this to real owner, we free ourselves from the sin of committing theft:
tavdeeyam vastu Govind tubhayam ev samarpaye
Whatever you have given us lord Krishna, it is surrendered to you
As embodied soul surrendering all deeds good or bad to Lord, attains yoga of renunciation, transcending pleasure and pain, misery in hankering after sense pleasures stands liberated from cycle of birth and death.
Yah sarvatraanabhisanehatattatprapya shubhashubhamI
Naabhnandati na dueshti tasya prgya pratishthitahII(57)
He, who is, in this material world, remains unaffected by on attaining good and bad circumstances, on attaining evil circumspect, he is not perturbed, nor on attaining favorable results he is not overjoyed.
This is the consciousness fixed on the Lord, seeing Lord in every where and in every object.
Let us try to understand what we do practically. When we refer to a healthy person we call him health conscious and this list goes on increasing with different prospects like god conscious and many more like these. This word implies awareness of surroundings. Consciousness is itself not awareness, the awareness come to another material entity that is mind. a peculiar circumstance for one may bring happiness and sorrow to other. The person whose mind is controlled does not see any difference between circumstances of happiness and sorrow. For him it is all pervading Lord dominating every moment. In material world sorrow and happiness are bound to come and go. Lord in verse 14 and 15 has explained this aspect by advising Arjun to tolerate these dualities. Lord in this chapter has unfolded the real way of self realization. When a man is able to see the dualities of happiness and distress, iron and gold representing same graceful Lord, he reaches the stage of Lord himself.
In chapter 14 too Lord has devolved on the qualities of a person transgressing the three evolutes of material nature:
Parkasham ch parvirti ch mohamev ch pandav I
Na duveshti sampritani nivritani na kankshayati II
Samdukh such swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhirastulyanindaatamstuti 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 is neither disturbed when the effect of three qualities viz. knowledge, work/action or sleep laziness prevails nor he desires them to come when they are off.
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 dishonor, sees 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 Brahman. Asr I am the ground of imperishable Brahman, of eternal nectar, of immortality, of the eternal virtue and unending immutable bliss.
The mind is swayed by the past deeds and accumulations in form of tendencies. Body is the result of karmic reaction of attachment with three modes of material nature. In a new incarnation the self soul gets the senses, intellect and mind as per the requirement to undergo the karmic reaction in the body. so when knowing that these karmic reactions are to be definitely undergone one sees these acts coming naturally through act of senses. when it is not of one’s choice, then there is an happy state to see these dualities as blessings of Lord. Mind 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 distressful material 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 outcome 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, ‘Maya’ 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.
In the case of dualities, a realized self soul remains serene and unperturbed.
Yada sanharte chayamj kurmoanganiv sarvashah I
Indriyarhiindriyarthebhaystasy pragya partishithitah II(2.58)
When a realized one withdraws all his senses from their sense objects like tortoise withdrawing senses in his shell, then the intellect of this person is steady.
Mind swayed by past works goes from one sphere to another .accompanied by the five senses. The spirit which is distinct from mind follows it. Identification of conditioned embodied soul with mind causes all this invincible trouble of bondage. Insatiable senses are like fire which, if not controlled, may cause havoc, so are the senses uncontrolled. All sins are committed to satisfy theses senses. A realized person withdraws senses from their objects like a tortoise.
A tortoise resides in a shell. Seeing any coming onslaught, the tortoise withdraws his feet, mouth, eyes and other senses within shell.
Ear, nose, palate, eyes and skin are five organs of knowledge, tongue, hands and legs are organs of action and mind is both. Sound, touch, taste, smell and cooler are five sense objects. Motion, speech, exertion and manual art are effects of organs of action. All these require regulation so that one is able to liberate one self from the clutched of bondage and go to one’ own self
Lord Krishna in chapter 16 exhorts all the embodied self souls to act as per the regulation laid down in Holy Scriptures.
Tasmachchhastram parmarham te karyakaryvayavasittou I
Gyatva shastravidhanoktam karam kartumiharahsiII (16.24)
The Scriptures are proof of what duty is and what not, duty is and knowing this from scriptures, you are entitled to act.
Scriptures are proof for what to do and what not to do. Certain principles of material prosperity have been given in Holy Scriptures. Sense control is foremost for spiritual progress. Altogether sense prohibition has not been prescribed. The tongue has been given to recite: Lord’s name and his supreme tales, not for eating and enjoying specie food. One eats foods for sustenance but 99% person don’t posses this perception. All the senses have a way out to serve the Lord. a realized man controls his senses within a parameter.
When this liberated self soul is able to control his senses like a tortoise, his intellect stands established.
Vishya vinivartante niraaharasy dehinaahI
Rasvrajam rasoapiasya param drishtva nivartate II (2.59)
Forbidding senses from sense objects entail control of senses but the desires from enjoying them is not extinguished. But the person who has realized self, his palate of his sense objects vanishes.
This verse is verily sign of highest point of devotion. Reaching such a mile stone of spirituality, the devotee becomes desire less, which is the peak point of self-liberation. One now sees the nothing except Lord. He finds the overflowing mercy of Lord in every aspect of life of his embodiment.
If a human being is deprived of sense objects by force or denial, he goes on thinking about the way to satiate that urge. Verse 6 and 7 of chapter three put these phenomena as:
Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah miyhyacharah sa uchayate II
Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa vishishayte II (3.6-7)
One who outwardly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remaining unattached, is able to undertake yoga of action through those organs, he excels.
The real factor for causing bondage is the attachment and mind is the root cause of attachment. One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experimenting or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set. One remembers his past pleasure and pain because of this memory and attachment to it. The memory is to analyze own self, Lord and attaining self realization.
Outwardly restraining the organs of senses and action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute the process of bondage.
It is the control of senses organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its act but if the doer (who is actually not doer) does not identify itself with body it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with the fruits and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage.
As soon as reality of Material nature, Eternal nature of Supreme Self dawns upon the seeker, taste for sense gratification subsides. Due to development of higher taste of devotion to Lord Krishna increases day by day.
To him this is not an ordinary happiness; rather it is transcendental happiness well beyond the reach of sense objects, it is realization of self.
The inclination to enjoy a sense objects is contacted with one’s being conditioned to certain acts out of ego. This urge remains in mind in form of ego, which further involves mind set followed by the self soul to act in the material world full of distress and misery. As long this ego and desire for material enjoyment subsists, the transcendental progress does not take off. But the mercy of Lord Krishna takes the devotee to that point from where he becomes averse to sense enjoyment.
Yatato hiapi kontey purushach vipashchitah I
Indraiyani parmathini haranti parasabham manah II (2.60)
The agitating senses forcibly over power the mind of yogi having complete knowledge of discrimination.
Lord Krishna is stressing the importance of regulation of relation of senses with sense objects. While in material world embodied self soul can not remain without action. To maintain body one has to eat, but eating the vegetarian food only to nourish body is a necessity. Such is a case for all other senses.
Vedic scriptures have made regulations for the senses and sense objects. One can follow these but devotion to Lord, complete surrender to his lotus feet build up distaste for sense objects and material world. Where there is devotion to eternity, there is a certain aversion to materialism. Senses even overtake great yogis who try to reach the peak of attainment. In Ramayana there is a story of Devarshi Narada having developed ego of winning the sex urge, gone to Lord Vishnu even though he was advised against it by Lord Shiva. Narrating his feat to Lord Vishnu he made for his routine of visiting different planets. While returning from Vikunth he found a beautiful kingdom put up by Lord’ power, where he was so attracted to the princess that he wanted to marry her and went to Lord to make him beautiful like himself so that he may marry that princess. Though he was made to look like monkey, yet he could not understand mystery. The princess shunned him and put the marriage garland on the neck of Lord who took away the princess. Sage Narada was so upset that he inflicted a curse on Lord to bemoan for a woman in next incarnation and the shape which he gave Narada, those species will help him. Lord accepted this curse and was found crying for his beloved Seeta like a human being. One cannot claim complete subjugation of senses unless one attains Lord’s mercy.
Tani sarvarhi sanyamya yuktaeet matparah I
Vashe hi yasyeindriyarhi tasy prgya partishithitah II (2.61)
Lord tells to Arjun to control all his senses and stay devoted to Him. Whose senses are controlled, he is of steady intellect.
All senses automatically abstaining from their objects and serving the Lord, mind fixed on his lotus feet, ear hearing tales about the pass time of Lord, eyes having spectrum of Lord’s figures, feet traveling to his temple and abode of Lord, nostrils smelling the flowers, leaves surrendered to Lord, his desire to attain the perception of Lord, hand making offerings to Lord, head bowing before Lord in obeisance.
These activities of devotion when become a routine, then the devotee has no moment left to think of senses. But for mere maintenance of one’s body that to serve the Lord and to meditate him, a devotee is blessed with complete control of his senses. Surrender to Lord is of utmost importance as it leads to liberation. Liberation does not mean to going to some other sphere. It is freedom from attachment of body, mind, intellect, senses and their evolutes. Lord Krishna has used word ‘matparha’ at many places in his eternal message, which means complete surrender of all the above conditioning of self soul.
Mahadadi jagatduveitam nammatravijhimbhritam I
Vihaye shudhbodhasya kim kritiyamavshishyate II (69)
Entire universe is existing as duality in form of different names. Who has realized reality what duty it has to perform?
Bhrambhutamidam sarvam kinchitnaastinishchayyi I
Alakshyasafururhah shudhah savbhaven shamyati II (70)
One who sees this world as mere illusion and non-existent, that self soul is fee. The self soul who remains free from mere appearance remains at eternal peace.
Mental exertion is the root cause of unhappiness. If the embodied self soul is detached with mind, it is peaceful as peace and tranquility is its nature. Soul is eternal nature of Lord Krishna but on being identified with material nature, it has self imposed trouble of being distressed. See whatever may happen your consciousness is never perturbed but it is your psychological relationship with world whereby you feel happy or distressed. An awakened self soul remains same in every situation. On attaining wisdom and detachment from apparent illusory world is self realization.
Shudhsafurarhroopasay drishybhavamapashyatah I
Kav vidhi kav veragyam kav tyagah kav shamoapi va II (71)
Pure consciousness is awareness without any rule of conduct, renunciation, asceticism, as this entire rise from materialism.
Safurtoanantruperh parkritam ch na pashayatah I
Kah bandhah kav ch va mokshah kav harshah kav vishadattaII (72)
One who perceives non existence than all pervading self, for him there is no joy, no distress, no bondage, no liberation.
All these are mental conceptions. Mind is the source of all illusion and it is the mind which can shed these non existing features.
Budhiparyantsansare mayamatram vivartate I
Nirmamo niraahankaro nishkamah shobhate budhah II (73)
Intellect is the source of illusion involving embodied self soul with world and a wise devoid of desire, attachment and ego of embodiment stays in body splendorous till it leaves.
All activities pertain to material nature. These are direct result of interaction of three modes of material nature. These modes remain inactive without activation by coming in contact with eternal nature of Lord Krishna. As soon self comes in contact with these modules through mind and intellect, they are illuminated. All activities are done through senses with sense objects by being marshaled by intellect.
Lord Krishna says in Shrimad Bhagwad Geeta that:
Gyanam geyam parigyata trivadha karamchodna I
Karrham karam karteti trividhah karamsangara 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 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.
As soon as the ego of embodiment vanishes, Self Soul, does not involve in activity, it stays as witness of activities of embodiment
Gyanam karam ch karta ch tridhev gurhbhedtah I
Prochayate gurhsankhyane yathavatchhirun tanapi II (18.19)
The knowledge, action, and doer are of three kinds as propounded by the wise knowing the elements of three qualities of material nature.
Since entire universe is creation of three evolutes of material nature, therefore
The embodied eternal self, obtains different type of knowledge, quality of action and his own peculiarity as per domination of the each quality of nature. These factors are deeply influenced by the three modes of material nature.
The purpose of Eternal message of Lord Krishna is to negativate the influence of material nature, on eternal self and direct him to its real home.
Ashtavakar has made a direct hit on material world and assailed the material nature captivating self soul in illusion by inserting ego of embodiment in mind. As soon as attachment to action and desire goes away the self soul waits for the actions of body being exhausted.
Akshayam gatsantapamatamanam pashyato muneh I
Kqv vidya kav va vishvam kav dehoaham mameti va II (74)
Once knowing and realizing self, wise is free from dualities of world, for him there is no use of knowledge, no world, no attachment with embodiment and its relations.
He is a seer of play of material nature through its modes which have created this material body and material worlds.
Condition of such a realized self soul has been presented in following verses of chapter 14 of Shrimad Bhagwad Geeta. Lord Krishna says;
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(14. 23 -26)
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, 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 dishonor, 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.
Nirodhadini karmarhi jahati jaddhiryadi I
Manorathanparlapanshch kartumapnoti tat ksharhat II
When embodied self soul leaves the practice of detachment, he next moment starts talking high about his material desires and plans to cherish them.
A weak minded self soul content on some sort of meditation is able to concentrate mind for some period but as soon as leaves this practice he is again engrossed in material efforts with desire to attain their result.
Display of desire and attachment is constant. Momentary detachment does not work.
Mandah shurtvaapi tadvastu na jahati vimudhtamI
Nirvikalpo bahiryatnadantravishayalalsah II(76)
An ignorant attains momentary detachment while hearing about the oneness of self and Supreme Self but out of lust, inwardly he is engrossed speculation of fulfillment of material desires.
Gyanadbalitkarma yo lokdrishityaapi karamkrit I
Naapnotiawsaram kartum vaktumev na kinchan II (77)
Though wise may appear to be doing actions but this self soul mentally does nothing as he is detached with those actions coming naturally. It has no occasion to do or say something.
Kav tamah kav va parkashova hanam kav ch na kinchan I
Nirvikarasya dheerasy niraantakasy sarvada II (78)
Free from false ego and fear, this patient realized self soul has no use of knowledge, no ignorance, nothing to sacrifice, not even something and nothing.
This unique situation of a Yogi has been described in verse 22 of chapter 14 Shrimad Bhagwad Geeta by Lord Krishna:
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 it, 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 three modes, while waiting for the time of leaving the embodiment and going to its real abatement of ‘Braham’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.
Kav dheiryam kav vivekituvam kav niranataktaapi I
Anirvachyasavbhavasaya nihsavbhavasya toginah II (79)
As he has lost his identification with modes of material nature for him there is no steadiness, no wisdom and what is fearlessness for him?
As an individual Self Soul is not different from All pervading Supreme Self consisting of all opulence, for the realized one there is no chance of material indulgence. He is neither to lose nor to gain something. His body undergoes actions vide destiny for which he has no gain, no loss.
Na savargo neiv narko jeevanmuktirnam cheiv hi I
Bahunaatra kimuktein yogdrishtya na kinchan II (80)
For a realized self soul, there is no heaven, no hell, not only this for him there is neither liberation not bondage.
There is no use of talking much.
There is nothing except self when realization dawns upon.
Material body has no die when self soul departs from it and individual self soul and Supreme Spirit is same which has never been born not have ever destroyed.
Shrimad Bhagwad Geeta says:
Na jayate mriyate va kadchinnayam
bhutva bhavita va na bhuyah I
Ajo nityah shashvatoayam puararho
na hanyate hanymane sharire II (2.20)
Soul is never born nor it dies; nor does it become so only on being born. It is unborn, eternal, ever lasting and ancient; it does not die even though body is slain.
Lord Krishna is unfolding truth of life.
Life is not only to eat, drink and be merry.
It is certainly beyond that.
The human form is mini universe and self realization is so easy in this form that the top most of the sinners has a chance to realize his true self by devotion to Lord.
By chanting his names, one is able to clean his consciousness.
Complete surrenders of every act unto Lord free self soul.
All remaining play belongs to material nature and Ashtavakar reposes this fact.
Neiv prathayate labham naalabhaanushochayati I
Dheerasy sheetalam chittamamritainev puritam II (81)
Cool minded embodied self soul is always flowing nector in his heart. He has no desire for profit nor he wails for loss.
Na shantam stoti nishkamo na dushtamapi nindati I
Samdukhsukhtriptah kinchitkritayam na pashayati II (82)
This self realized self neither praises sage nor did insults wick. He is same in distress and comfort and sees no duty for itself.
He is free from the body and it evolutes in form of actions and reactions.
Dheero na duveshthi sansaramatmanam na drikshayti I
Harshamarashvimukto na mrito na jeevati II (83)
A steady self soul does not hate the material world nor desires to attain self realization. Being free from love and hate, it is neither dead nor alive.
Nissanwehah putradarou nishkamo vishayeshu ch I
Nishchantah savshareereapi nirashah shobhte budhah II(84)
It has no infatuation for sons and wives and it is desire less of sense objects. He is even carefree about his embodiment and has no desire fro next moment; such a wise self is glorious.
Tushti sarvatra dheerasay yathapatitvartinah I
Svachhandam charto deshanyatrastamitshayinah II(85)
Sleeps at place where Sun sets, may wander as he pleases, he is internally content may behave according to the person, steady soul is always happy.
Patatuudetu va deho naasya chinta mahatamanh I
Savbhavbhumivishrantivismiritahasheshsansrite II (86)
Who has rooted in self by his nature, this self realized has no thought of being born or being reborn, this self soul is indifferent to death and birth today.
Akinchanah kamcharo nirduvandvashchhinsanshayah I
Asakatah sarvbhaveshu kevalo ramate budhah II (87)
Wise stands alone, caring for nothing, free from desire, devoid of duality, free from doubt. This self soul is not desirous of material acquisition, is truly blessed.
Nirmamah shobhate dheerah samloshtshamkanchanah I
Subhinnhridaygranthi vinirdhootrajastamah II (88)
Devoid of ego, his doubts about self and world are astrayed. This realized one sees no difference in lump of soil or gold, stone, it has no attachment anywhere. This realized self attains glory.
Sarvatraavdhanasya na kinchitvasna hridi I
Muktaatmanovitriptasya tulna ken jayate II (89)
A liberated soul is content and indifferent, it has no desire and this self soul has no parity.
Janannapi na janati pashayannapi na pashayati I
Bruvannapi n ach barute koanyoavasnaadrite II (90)
Who can precede a self realized who even while knowing does not know, seeing does not look, talking does not talk.
Bhikshuva bhupatirva yo nishkamona shobhte I
Bhaveshu galitah yasyashobhnaashobhnah matti II (91)
May be a King or Penniless but desire less one is glorious. Who is indifferent to the purity or impurity of worldly things no longer sees good or bad
Kva svachchhandayam kav sankochah kva va tatvanishchayah I
Nirvyajajarvbhutasy charitarthasy yoginahII(92)
Wise is pure in thought, simple and perfect in his endeavor. For him where is liberation, restraint and desire for attaining truth?
Once realized self there exists no doubt about the fact there is nothing except all pervading self.
Atamvishrantitripten nirashen gataartina I
Antryadanubhayet tatkatham kasy kathayate II (93)
Who is content and relaxed in self, free from happiness and misery, how inner experience of such Self Soul can be described and to whom?
Who has transcended desire and who is free from sorrow, who feels happy with inner most, how one can describe the experience of such a realized soul.
Suptoapi na supuaptou ch savapaneapi shayito n ach I
Jagreapi na jagarti dheerastriptah pade pade II(94)
Wise is satisfied at every moment of life, his state never varies, this self soul while sleeping does not sleep, while daydreaming he is not dreaming, with eyes open it is wakeful.
Gyah sanchitoapi nishchintah sendriyoapi nirindriyah I
Sabudhirapi nirbudhih sahanakaroanahankritih II (95)
Appearing to be thoughtful it does not think, appearing to be indulging in senses, it actually does not indulge, appearing to be intellect, it is devoid of thought, though appearing to be a body he is not a body.
Na sukhi n ach va dukhi na virakto na sangwan I
Na mumukshurna va mukto na kishchin na kinchin II (96)
This realized soul is neither happy nor distressed, neither renouncer not attached, he is neither seeker nor liberated, neither this nor that.
Vikshepeapi na vikshipatah samadhou na samadhiman I
Jadhayoapi na jadho dhanyah panditenapi na panditah II (97)
Wise one is though distracted is in still state, he does not meditate
While meditating, appearing to be ignorant but very clear, appearing to be learned, he knows nothing.
Mukto yathsitsathatisavasasthah kartikartavyanivritah I
Sanah sarvatra vetrishnann samaratiakrit kritam II (98)
Wise one is liberated from action and what is duty, this self soul is always desire less is always and every where same.
Na priyatwe vandymano nindyamano na kupayati I
Nevoduvijati samararhe jeevane na abhnandati II (99)
Wise is not happy when being praised, not annoyed when being showered with blames, he is same in life and death
Na dhavti janaakrirham naarhayamupshantdhih I
Yath tatha yatra tatra samevaavtishthate II (100)
Having tranquility of mind this self soul neither seeks any public gathering nor wilderness; he is same wherever it goes.
Lord Krishna in Shrimad Bhagwad Geeta has stressed all beings to be desire less to achieve the ultimate end of human life. A desire less person does not wish to acquire material acquisition. He sees same self abiding in every aspect of life.
Following references are eloquently express the condition of a wise:
Parjahati yada kamansarvanparth manogatan I
Atmanyevatmana tushtah sithatpargyastadouchyateII (2.55)
Lord Krishna says: When an embodied self soul, gives up all mental desires for sense gratification, when he is satisfied in self by his self alone, then he is termed as steady.
Dukheshuanudviganmanah sukheshuvigatsprihah I
Veetragbhaykrodhah sithitdhirmuniruchayte II (2.56)
He who is neither perturbed by distress, nor attracted to happiness and one who is free from attachment, fear and anger is termed as steady.
Yah sarvatraanabhisanehatattatprapya shubhashubhamI
Naabhnandati na dueshti tasya prgya pratishthitahII(2.57)
He, who is, in this material world, remains unaffected by on attaining good and bad circumstances, on attaining evil circumspect, he is not perturbed, nor on attaining favorable results he is not overjoyed.
Yada sanharte chayamj kurmoanganiv sarvashah I
Indriyarhiindriyarthebhaystasy pragya partishithitah II(2.58)
When a realized one withdraws all his senses from their sense objects like tortoise withdrawing senses in his shell, then the intellect of this person is steady.
This is the not the condition of a worldly wise person. A worldly wise person always has a dwindling nature.
Moment he is in company of some realized one he seeks salvation but the moment he leaves that he is flying with accumulation of desires and mental speculation.
Vishya vinivartante niraaharasy dehinaahI
Rasvrajam rasoapiasya param drishtva nivartate II (2.59)
Forbidding senses from sense objects entail control of senses but the desires from enjoying them is not extinguished. But the person who has realized self, his palate of his sense objects vanishes.
This verse is verily sign of highest point of devotion. Reaching such a mile stone of spirituality, the devotee becomes desire less, which is the peak point of self-liberation. One now sees the nothing except Lord. He finds the overflowing mercy of Lord in every aspect of life in embodiment.
If a human being is deprived of sense objects by force or denial, he goes on thinking about the way to satiate that urge. Verse 6 and 7 of chapter three put these phenomena as:
Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah miyhyacharah sa uchayate II
Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa vishishayte II (3.6-7)
One who outwardly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remaining unattached, is able to undertake yoga of action through those organs, he excels.
Self soul is desire less. But when it identifies itself with material body, mind, intellect and senses, it starts thinking through the prism of mind, that it is the centre of existence. This false and concocted identification acts as constricting weight on the otherwise free self soul. This is the cause of bondage.
This false ego of embodiment creates crave for sense gratification. The action for sense satisfaction causes reaction in form of pleasure and pain. This all is only false mental exercise and is transitory. One can safely assert that this entire universe is the creation of mind which is one in all but its strange relationship with three modes creates different models like a potter creating different forms of pottery from same clay.
The body, while being a source of material pleasure, is also a source of physical discomfort, disease, ageing and eventually death. The mind is victim of countless thoughts and is definitely conditioned by limited beliefs, emotions and behavior. The false ego of identification with body manifests enemies in form of lust, greed, anger, madness, illusion, and envy. Pure self soul, the real ‘I’ has none of these evolutes. But when it identifies with the cover/material body/body/khetra/ kshar/parkriti, it adopts all the sins which the body has to undergo under the sway of reactions of previous deeds. Then it weeps and smiles as per the fruits. Again it identifies with them, again puts himself in jail of cycle of transmigration.
Death of an embodiment is not the end, it is not final and it is an interval. Once one recognizes one self as servitor of Lord, an eternal self, this interval will end. Life will never end. It will remain in this embodiment or in another one.
When all mental desires vanish, the self soul is satiates in self alone, this self soul is free. This is steady state of detachment. Devotion to Lord is the best method of attaining this state.
It is very easy to renounce what is not ours’. Every thing of which we claim belongs to that material world and is its proprietorship vests in Lord Krishna and if we surrender this to real owner, we free ourselves from the sin of committing theft:
As embodied soul surrendering all deeds good or bad to Lord attains yoga of renunciation, transcending pleasure and pain, misery in hankering after sense pleasures stands liberated from cycle of birth and death.
This is the consciousness fixed on the Lord, seeing Lord in every where and in every object.
Let us try to understand what we do practically. When we refer to a healthy person we call him health conscious and this list goes on increasing with different prospects like god conscious and many more like these. This word implies awareness of surroundings. Consciousness is itself not awareness, the awareness come to another material entity that is mind. a peculiar circumstance for one may bring happiness and sorrow to other. the person whose mind is controlled does not see any difference between circumstances of happiness and sorrow. For him it is all pervading Lord dominating every moment. In material world sorrow and happiness are bound to come and go. Lord in verse 14 and 15 of chapter 2 in Shrimad Bhagwad Geeta has explained this aspect by advising Arjun to tolerate these dualities. Lord in this chapter has unfolded the real way of self realization. When a man is able to see the dualities of happiness and distress, iron and gold representing same graceful Lord, he reaches the stage of Lord himself.
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.
Mind swayed by past works goes from one sphere to another .accompanied by the five senses. The spirit which is distinct from mind follows it. Identification of conditioned embodied soul with mind causes all this invincible trouble of bondage. Insatiable senses are like fire which, if not controlled, may cause havoc, so are the senses uncontrolled. All sins are committed to satisfy theses senses. A realized person withdraws senses from their objects like a tortoise.
A tortoise resides in a shell. Seeing any coming onslaught, the tortoise withdraws his feet, mouth, eyes and other senses within shell.
Ear, nose, palate, eyes and skin are five organs of knowledge, tongue, hands and legs are organs of action and mind is both. Sound, touch, taste, smell and cooler are five sense objects. Motion, speech, exertion and manual art are effects of organs of action. All these require regulation so that one is able to liberate one self from the clutched of bondage and go to one’ own self
The real factor for causing bondage is the attachment and mind is the root cause of attachment. One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experimenting or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set. One remembers his past pleasure and pain because of this memory and attachment to it. The memory is to analyze own self, Lord and attaining self realization.
Outwardly restraining the organs of senses and action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute the process of bondage.
It is the control of senses organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its act but if the doer (who is actually not doer) does not identify itself with body it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with the fruits and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage.
As soon as reality of Material nature, Eternal nature of Supreme Self dawns upon the seeker, taste for sense gratification subsides. Due to development of higher taste of devotion to Lord Krishna increases day by day.
To him this is not an ordinary happiness; rather it is transcendental happiness well beyond the reach of sense objects, it is realization of self.
The inclination to enjoy a sense objects is contacted with one’s being conditioned to certain acts out of ego. This urge remains in mind in form of ego, which further involves mind set followed by the self soul to act in the material world full of distress and misery. As long this ego and desire for material enjoyment subsists, the transcendental progress does not take off. But the mercy of
Lord Krishna takes the devotee to that point from where he becomes averse to sense enjoyment.
Yatato hiapi kontey purushach vipashchitah I
Indraiyani parmathini haranti parasabham manah II (2.60)
The agitating senses forcibly over power the mind of yogi having complete knowledge of discrimination.
Lord Krishna is stressing the importance of regulation of relation of senses with sense objects. While in material world embodied self soul can not remain without action.
Tani sarvarhi sanyamya yuktaeet matparah I
Vashe hi yasyeindriyarhi tasy prgya partishithitah II (61)
Lord tells to Arjun to control all his senses and stay devoted to Him. Whose senses are controlled, he is of steady intellect.
Dhayayto vishiyanpunsah sangteshuupjayate I
Sangadsanjayate kamah kamatkrodhoabhijayate II
Krodhatbhavati sammoha sammohat smiritivibharamahI
Samiritirbhanshad budhinasho budhinashatparhashayatiII(2.62-63)
Thinking about sense objects, it brings attachment with sense objects, attachment breeds lust, lust results in anger which further leads to delusion, which causes loss of intellect and this leads to fall.
This is brief analysis as to what happens by attaching with sense objects. When one conditioned self soul, out of conditioning to material attachment and sense of enjoyment, contemplates sense objects, it brings about an attachment with them, which results in a chain of desires, desire being remained unfulfilled results in breeding frustration, this frustration brings delusion. Deluded one loses memory; this diminishes intellect, with loss of intellect one again goes to the grip of material nature in three modes.
Identification with material body, the self soul follows the mind set which, out of practice in previous series of bodies contemplates on senses and their objects in material forms. It leads to attachment which develops in lust. When there is some obstruction in fulfillment of lust, it leads to anger. Anger causes frustration, delusion and loss of intellect. All these are materialistic symbols which affect the life of embodied soul. The deeper it identifies with sense objects, deeper it goes to acquire lust, anger, frustration, delusion, and intellect and steep fall in material world.
Forgetting its real self one has been identifying with material nature from the time immemorial. with diversion of all this attachment towards Lord Krishna, one is sure to attain one’s real self.
It is not a material object which can be acquired, but one has to convince one self in mind that this material world is different from spiritual one and one has boarded a wrong plane from which one has to consciously disembark oneself and board an spiritual plane to go to one’s own home. Self soul is different from material body; it is consciousness which is our real self.
This real self has no distress nor does it have any happiness. It is always unaffected by the worldly duals of happiness and distress, heat and cold, desire and aversion, it is a disciplined witness looking at every happening impartially. Neither it involves in any activity nor does it tend to do that activity. It is the mind and intellect which play havoc. The mistake of identification of this real ‘I’ with outer material body, mind, intellect, senses is the real cause of bondage. The process of freedom and bondage are so simple that one can do both within a second. de- identify your self from material nature to be free and bind your self with outer self created by oneself helped to be developed by surroundings in material forms.
It is the mind which plays either in material world or in spiritual side. Lord Krishna has repeatedly emphasized surrender of mind unto him. Lord Krishna asks Arjun to dwell his mind and intelligence on him. If one dwells these two on material nature, the self which has identified itself with mind shall excel in material opulence. But if follows Eternity /Lord /God / Supreme Self /Omnipresent / Omnipotent of all, than it will identify itself with supreme self of whom it is an eternal part.
In such a way the mind shall stop going hither and thither, becoming serene and calm
Lord emphasis main aspect of devotion for following reasons too.
Mind and intellect are part of inanimate material nature of Lord (verse 4 of 7th chapter) they are changeable and destructible.
Another superior nature of lord is soul. (Verse 5 of chapter 7)
Material natured mind and intellect become active by coming in contact with eternal soul but with identification of self with them the thought becomes vice versa, real ‘I’ starts making out that my mind is working very fast, it is working on this subject. Due to activation, by the impact of eternal mind and intellect, self soul has to act with senses. They are only the instruments of undergoing the past good deeds or bad deeds. Neither they are doer nor the self is doer but the complexity of attachment with three modes of nature is so deep and confusing that a simple thing that a self soul is different from body becomes incomprehensible.
These two are most dangerous looters as well as friend.
If one tends to follow material energy, they lead to darkness, but if the two are tamed by devotion to lord, the two lead to realization.
As the man of lust follows a beautiful looking woman without knowing that she is a eunuch, the self soul follows the mind and intellect like that illusion man. The eternal soul chooses to identify itself with them.
For this lord has instructed Arjun to dwell his mind and intellect in him. By this method he will reside in him.
Lord is eternal, even a part of material nature cannot enter lord. But when one thrust one’s mind and intellect towards lord, the self soul conditioned to follow them abides by it and follows the lord, leaving the company of material nature in form of mind and intellect.
The self soul with his senses, subdued, intellect and mind fixed in Lord Krishna, craves for nothing, becomes even minded to all, remains satisfied in Lord.
Lord’s instruction for all those who want emancipation from the cycle of birth and death, are clear and specific.
With the mind and intelligence attaching free self soul with material nature of senses and sense objects, through themselves, keep the transmigrating from one body to another, alive but when these two fixed in lord by chanting his names, hymns related to him, singing his glories, seeing evenness in all beings, bring one to back original home.
Yogi with attainment of self realization seeing even ness in all universe coming to existence by and from one omnipresent self is superior to soul having practiced ascetics; because he has been doing all those acts with a particular motive of obtain nearness to Lord or attaining liberation or attaining heaven with a desire to enjoy the celestial objects but all these desires are bondage, where as the devotee with no desire, only attached to lord attains Lord. All qualities of nature are binding and ascetics with a particular set of thinking may not lead to liberation. it may result in further bondage and never ending transmigration.
Yogi is superior to wise man having obtained knowledge of scriptures and coming to know the one superior form is the ultimate source of all beings.
Yogi is also superior to those who perform action with some motive. So Lord Krishna directs Arjun, formidable warrior of that time, to become yogi.
The attachment factor is so deep rooted that embodied soul is not ready to know itself because the ‘ego’ .about the self being embodiment.
Its complete identification with modification as body makes it unidentifiable.
Sages who have attained this , have been trying to make the human beings to know their true ‘selves’ but none is going that way preferring darkness to stay.
What is mind? It is a faculty, a revelation of lord himself. Lord says in chapter 10:
Now coming to verse 64 and 65 when a man of disciplined mind is able to control his senses and even in the midst of sense objects he is able to thwart any craving for sense objects and remains calm. he becomes free from likes and dislikes, attains tranquility of mind. it stays placid and steady. With attainment of such a tranquility of mind, all his sorrows come to an end; his intellect becomes established in the almighty lord. He is not affected by the dualities of material nature.
Nasti budhirayuktasya na chaayuktsya bhavanah I
Na chaabhavyatah shantirashantasya kutah sukham II (2.66)
For an unsteady minded, there is neither wisdom and nor divine feeling. Devoid of this person has no peace and without peace where is the happiness.
Real happiness and peace lies in our innermost. All of us, though consciously or unconsciously, through the process of what we call a life, create a certain image of ourselves. This image which we create for ourselves has nothing to do with reality. It has nothing to do with the real self-soul, which has embodied by material nature, only to undergo the fruits of past deeds. None can say with precision as to when this foolish servitor of lord Krishna went astray and identified itself with material nature. But one thing which is certain is that it was there and it will be there either in material nature or in service of eternity. The embodiment has to undergo the deeds in form of actions. Good deeds in past bodies result in material prosperity and bad deeds cause distress.
When this body is a field to undergo the fruits of past deeds why this foolish embodied self-soul has assumed itself doer?
This is because of identification and attachment with material nature in form of body, mind, intellect and senses, which result from attachment to three modes of nature.
When it comes to realize this from the devotion of mind and intellect to Lord Krishna, it becomes free to go to his real home.
If the mind and intellect remain unsteady as usually in the company of material nature, they shall not dwell of eternity.
Distancing from Lord the self soul again goes to deeper water of transmigration. Without devotion to Lord, there is no short cut to attain peace, without peace there is no happiness.
There is no parity of an ocean and a drop from it.
Chemically both have same symptoms, they are one and the same but a drop cannot be ocean. Lord Krishna is such a vastness enveloping entire cosmic, macro and micro and beyond that:
tuvamaksharam sadasattatparam yat (11.37)
Self soul has been in association of material nature and it has been so conditioned that it does not want to liberate itself from the modem of material nature. Actions don dispassionately become an instrument of freedom. When one is dispassionate, he acts selflessly. However, one cannot do so when he desires to satisfy his senses. When there is lack of steady intellect, it brings disbelief in existence of lord, such person never attains peace and he who have no peace, cannot be happy.
Think of the spiritual world!
There is neither thirst nor hunger,
All dualities diminish there, only lord and his servitors playing divine. There is no material rivalry, only eternal bliss, and eternal pleasure.
Indriyarham hi chartam yanmanoanuvidhiyate I
Tadasy harti pargya vayurnavamivimabhansi II
Tasmadyasya mahabaho nigrihitani sarvashah I
Indriyarhiindrebheystasya pargya partishthitah II (2.67-68)
The senses engaged in sense gratification, even one sense-attracting mind toward its gratification can sweep the intellect of this man like a wind sweeping a boat on water.
So whose all senses are completely controlled from their objects, his intellect is steady.
Whichever of roaming senses mind hankers after, it may carry away intellect of a man like wind capsizing a boat in water.
Senses themselves are not that much strong to carry away the intellect but mind attracted to, even if one of the senses, can cause havoc in the life of a person of wisdom. All senses when indulging in sense objects cause attraction and aversion.
Indrasayeindraasyarthe ragdvesho vayavsthito I
Tyorna vashamagachheto haysay paripanthino II (3.34)
Senses and their objects involve attachments and repulsions. One should never be swayed by them, as they are the two principal enemies blocking the way of liberation.
All senses and their objects are caused by qualities of nature. Mind, senses and intellect are so interred mingled that it is not possible to separate them.
One can not locate any of them at a particular part of body.
Only identification with outlets is not location of these eternal substance give to play eternal role in divine drama enacted by Lord Krishna
One can locate sense organs but not the senses. These are so thin and divine that these do not appear to be material just like their organs.
Whatever one perceives in mind, it is reflected to intellect and this inter- transmission in reflected to a particular sense organ causing an alert in organ itself. This causes craving and an attraction to sense objects. When this craving remains dissatisfied it causes repulsion. Each of desire being satisfied or dissatisfied causes its own effect. These further cause actions or reactions. All this is the process ensuring transmigration from one embodiment to another. So wise man does not attach to the senses or their objects and does every act without a sense of lust and attachment.
But how it is possible?
In verse 59, Lord Krishna says that forbidding senses from sense objects may deprive the senses from their activity. But the senses of person devoted to Lord free him from the palate of their objects. Senses cannot be controlled forcibly. Even if one controls in such a way, they may burst one day.
Devotion to Lord Krishna establishes a person in steadiness.
As such, whose all senses are established, he is of steady mind.
For making senses steady, devotion to Lord is paramount. Then this man of steady intellect shall not have any craving for sense objects. He shall keep the body until all its actions or reactions are complete and he is free from bondage.
The self is not a material.
All activities pertain to material nature and self-soul has no relation, whatsoever, with material nature.
This, eternal servitor of Lord has bonded itself with material nature through identification with matter, one cannot liberate itself.
However, by doing every thing selflessly, one may liberate from this unnecessary bondage.
Ya nisha sarvbhutanam tasyam jagriti sanyami I
Yasyam jagriti bhutani sa nisha pashayato muneh II (2.69)
The night, which beings sleep, the self-controlled keeps awakening and when the beings are awake, that seems to be night to the awakened one.
There is distinction of materialistic and spiritual approach.
The worldly people consider material prosperity as sole achievement of life.
This is day time for them. They work hard to attain this acquisition of wealth, property and establishing relations with worldly people.
But they keep away from attaining self realization and it is night for these materially engrossed persons.
In comparison to this an introspective enlightened person, these material properties are nothing in comparison to spiritual accomplishment. Acquisition of materialism is like night for wise. He keeps away from it. He not only realizes himself, he makes others too awakened.
Attachment and identification of self soul with material energy and accumulation of wealth has caused bondage of self and embodied it with unending cycle of transmigration.
Self realization that this self is spotless and pure; the wise man keeps meditating on Lord Krishna and conducts all actions of during the period of present embodiment,
All its actions are done selflessly for the benefit of others.
Thus the materialism becomes immaterial for those on the path of spirituality and this becomes vise versa for person longing material accumulation.
Material possession is prone to theft, injury to others, falsehood, haughtiness, dissension, amenity, distrust, competition, and indulgence in vices.
Those desirous of well being, distance the evil of materialism.
Brothers, wives, fathers, and friends, who are very near and dear to the heart, turn foes for a negligent sum of money. Even the least sum of amount upsets them and inflames their anger, so that they immediately part their company, all cordiality abandoned, they rival and even kill one another.
The wise thinks otherwise.
Attaining this human body which even demigods covet, if one disregards it, one mars own interest and meets an evil end.
The gratification of senses is a gateway to hell of transmigration whereas the detachment is open to liberation in this embodiment.
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.
However, a person devoted to Lord Krishna and percepting Lord everywhere and in every thing, stops craving for material sense gratification. It does not mean that this person is doing nothing. As long as this material body exists, it requires limited satiation of sense urges. However, he is detached with these activities like a yogi described in verse 7, 8 and 9 of chapter five of Shrimad Bhagwad Geeta.
Esha brahami sitithi
parth naenam prapya vimuhatiI
sithitvaasyamantkaleapi
brahamnirvarhamrichhati (2.72)
This Brahmi proposition, even if attained, at the arrival of end of embodiment, the person dying in this state goes to Lord’s eternal home.
The self soul is ever free from all materialism. it is pure transcendent. The body one attains to clear the works of previous bodies which come in form of happiness and distress.
Lord Krishna is divine gardener.
He keeps the self souls trim and fit for his kingdom by a continual pruning process that is why we undergo afflictions and sorrows.
Once one cultivates a divine prospective, things begin to fall in place. One’s life is transformed.
This transformation sometimes takes time unlimited, even life in several embodiments but at other time it happens in the twinkling of eye.
Actually self soul is not the doer. When one allows Lord Krishna to take first place in one’s life in a particular body, one finds that he has not only guided one out of wilderness of material but has blessed one to guide all other to whither their tormenting, frustrating and altogether adverse circumstances.
Even if this brahmi state is attained at the time of death of a body, the self soul attains its real state and goes to the Lord Krishna’s dominion.
Attaining this supreme state of bliss is possible even if one becomes desire less even at the time of departure from a body. This may be detachment with mind at that very crucial moment.
(END OF CHAPTER 18)
. CHAPTER 18
Yasya bodhoudeiy tavat svapanvad bhavti I
Tasmei sukhekroopaye namah shantaye tejse II (1)
Attaining which wisdom this material world appears like a dream, all obsience to that peaceful illumination.
Arjayitvaakhilanarthan bhogaapnoti pushkalan I
Na hi sarvparityagamantrerh sukhi bhaved II (2)
Anyone can earn entire pleasures of world but without sacrificing them altogether, he can never attain happiness.
Kartavaydukhmartandjvaladagdhantraatmanah I
Kutah parshampeeyushdharasaraamrite sukham II (3)
Whose mind has been scorching in entire life by the deliberation of what is to be done and what not to be done, he cannot be peaceful without renouncing actions and their fruits.
Lord Krishna says in chapter 18 of Shrimad Bhagwad Geeta:
Kamyanam karmarham nyasam sannyasam kavyo viduah I
Sarvakaram faltyagam prahustyagam vichakshrh II
Tyajayam dosh vadtieke karam prahurmanirhah I
Yagyadantapahkaram na tyajaymeti chaapre II (18.2-3)
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.
Bhavoayam bhavnamatro na kinchitparmarthatah I
Nastyabhavah savbhavanam bhavaabhiavavibhavinam II (4)
This entire universe is transposition of self alone and there is nothing true, mind by identification creates this universe.
In reality universe is nothing.
Lord Krishna says in chapter 2 of Shrimad Bhagwad Geeta:
nasato vidayate bhavo nabhavo vidyate satah i
ubhayorapi rishtoantastavanyosyayvadarshibhi 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.
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, sees universe different from that of self. He cannot perceive the superimposition, a 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 creations 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 and Omnipresent self.
Na dooram na ch sankochalabhamevatamanh PadamI
Nirvikalapam niraayasam nirvikaram niranajanam II (5)
Self is at all far but not also available very near but it is just available, it is none other than you yourself. That has no alternative, no effort, it is immaculate.
Vyamohmatraviritou savroopadanmatratah I
Veetshoka veerajante niravarhdrashtya II
Samast kalpanmatramatma muktah Sanatanah I
Itti vigaye dheero hi kimabhasyati balvat II
Atma barahameti nishchay bhavoabhavo ch kalpitou I
Nishkamah kim veejanati kim brute ch karoti kim (6-8)
Having transcended ignorance the vision becomes clear, illusion is no more, misery is dispelled.
This is all superimposition; Self Soul is always free, knowing this, what is the fun of meditating like a child.
Self Soul is Braham. The unreal has no existence and real never ceases to be. Knowing this what should a desire less wise has to do, say or learn.
After realizing self, there is nothing for a human form to be done except to undergo reactions of past deed through material body as a witness.
Lord Krishna says in Shrimad Bhagwad Geeta:
na kartitvam na karamarhi lokasya srijti parbhu I
na karamfalsanyogam savbhavastu parvartate II
naadate kasaychitpapam na chev sukritam vibhuh I
agyanenavritam gyanam ten muhayanti jantavah II
gyanen tu tadagyanam yesham nashitamatmanah I
teshamadityavatgyanam parkashayati tatparam II (5.14-16)
Lord does not determine the doer ship or doings of embodied souls, nor their contact with fruit of actions, but it is the nature alone that functions.
Lord Krishna / Omnipresent Supreme Self neither receives sins nor virtues of embodied souls. Since knowledge is clotted by ignorance; hence being constantly falling prey to delusion.
But whose ignorance has been set aside by virtue of true knowledge of self, that wisdom shining like Sun reveals the Supreme.
It is the quantum of attachment with qualities of nature that determines actions of embodied soul and Lord seated in embodiment neither determines doer ship nor actions nor fruits of actions but it is the nature which results in actions, fruit in form of opposites. Lord has nothing to do with all this process of nature
Lord is seated in all beings. Every being is doing their duties prescribed by nature and if Lord involves with the action of a particular embodiment, it is not possible because here lays the difference between embodied soul and Lord.
Embodied soul is reflection of Lord but when came into contact with qualities of nature, it was infatuated and fell prey to the qualities of nature by attracting mind and senses causing and embodiment. It further got attached to body and lost its real identification of self, hence bondage.
Lord doesn’t receive anyone's sins or virtues. It is embodied soul which has to undergo all these as fruits of its attachment but because knowledge is enveloped in ignorance resulting in constant delusion.
But with ignorance gone, visible world considered as dream as it is daily perishing like of dream, this wisdom shining like Sun reveals the self. It is only different sets of modifications which are hindrance in revealing Supreme Soul to human beings. When one sees self every where, what else remains concealed.
It is self and self alone, which is perceptible by every one at every place and in every form.
Ayam soahamaym naahamitti ksheerha vikalpanah I
Sarvamatmeti nishchitya tushrhibhutasya yoginah II (9)
‘Self is all, knowing this, a Yogi has no such assumption that I am this and I am that’.
Such wise goes ‘silent’ without trace of such thoughts.
Where there is beating, there is voice but who is free from doubt, he is silent.
Na vikshepo na chekagrayam neetibodho na mudhatah I
Na sukham na ch va dukham upshantasya yoginah II (10)
On realizing that self is all, the Yogi is neither distracted nor concentrates. He is not perturbed by misery or happy on having found something favorable. This self soul is free from knowledge and ignorance as well
Lord Krishna has elaborated the situation of a Yogi who free from action by their surrender unto Him and whose all doubts have been dispelled by knowledge of self. A self soul who is enjoying self all around is not bound by reactions.
Yogsanyastkarmarham gyansanchhinsanshayam I
Atamvantam na karmarhi nibandhanti dhananjaya II (4.41)
Dhananjaya! He who has renounced actions by resorting to devotion and whose all doubts have been dispelled by wisdom, who is devoted to Lord, action don’t bind him.
Lord stresses on devotion whereby one attains yoga of seeing sameness. There is nothing else than the Lord himself in every inanimate and animate aspects of life. In chapter 9 verse 16 to 19 the Lord Krishna himself reveals
Aham karturaham yagya swadhaahamaham aushadham I
Mantroahamahamevajyaahamagniraham hutam II
Pitaahamasya jagto mata dhata pitamahaah i
Vaidyam pavitramonkaram riksam yajurevch II
Gatirbharta parbhu sakshi niwasah sharnam suhrit I
Pabhavah parlayah sathanam nidhanam beejamavayayam II
Tapamiahamaham varsham nigraharhamiutsrijyamich I
Amrit chev mritushch sadasadchahamArjun II (9.16-19)
I am ritual, I am sacrifice, I am offering, I am food grains, I am Vedic verse. I am purified butter I am sacred fire and I am act of oblation.
I am father, mother, grand father, sustainer and ruler of this world, one worth knowing, purifier, the sacred syllable OM and three Vedas Rik, Sam and Yaju.
I am supreme goal, supporter, Lord, witness, abode, refuge, well wisher, origin and end, resting place, store house and imperishable seed of all.
Arjun! I radiate heat as Sun, hold back and send showers, I am immorality as well as death; I am truth and untruth too.
Thus the devotee sees almighty supreme self in the whole of universe, in every minute and sublime.
This makes a devotee see the kindness of Lord in every pleasant and odd situation. He is detached from the results of the natural action he has to undergo by dint of his past attachment with deeds now resulting in reactions.
Thus detaching himself from the actions, not longing for results of actions, all doubts dispelled by transcendental knowledge, completely absorbed in the self, this devotee is free from bondage caused by attachment.
Tasmatagyansambhutam hritasatham gyanasinaatamanah I
Chhitvenam sanshayam yogamatishtoutishath bharat II (4.42)
Oh descendant of Bharat! You thus by dispelling all doubts arising out of ignorance by the sword of knowledge, situated in yoga, you should stand up for battle.
All doubts arise out of ignorance of reality.
When with the kindness of Lord, transcendental knowledge dawns upon the self soul; his doubts disappear like water evaporating. Lord Krishna is the Supreme Self pervading all.
Knowing this devotee selflessly surrenders material possessions in the service of all beings. This becomes service unto Lord. The Lord instructs Arjun to fight selflessly dispelling all doubts through transcendental knowledge.
Savrajye bhekshvritou na labhaalabhe jane vane I
Nirvikalpasaysavbhasy na visheshoasti yoginah II (11)
A wise sees no difference in own kingdom or begging, profit or loss, in crowd or in secluded place.
Condition free Yogi remains unperturbed by dualities.
The detachment attained through practice is stranger but the realization of one’s own reality is real blissful state. Here nothing is to be left or attained.
Every state is blissful for wise.
Kva dharmah kva ch kamah kva ch arthakva ch vivekata I
Idam kritamidam neti duvadermuktasya yoginah II (12)
Those who are free from dualities of this done, this not done, what is the purpose of religion, lust, material proprietorship or knowledge.
Lord Krishna gives a short spectrum of realized soul in verse 5 of chapter 15 of Shrimad Bhagwad Geeta:
Nirmanmoha jitsangdosha
Adhiyatamnitya vinivritkamaI
Dvendeirvimuktahsukhdukhasangayer
Gachhantiamudhah padamavayayan yat II (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 soul for their emancipation.
It is very easy to grasp.
Ignorants state that this message is meant for only those who renounce the world or who are hermit.
Lord Krishna has no where prescribed in whole of his message that one has to leave the world to attain lord. While replying to the query of Arjun about renunciation Lord of universe has laid down:
This message is being delivered at crucial moments of war between the warring factions of a family. This is an eternal message 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.
Kritayam kimapi na ev na kvapi hridi ranjana I
Yatha jeevanameveh jeevanmuktasy yoginah II
Ka moha kva ch va vishvam kv dhayanam taddhayanam I
Sarvsankalap seemayamvishrantasay mahatamanah II
Yenvishama]idam drishtam sa nasatiti karotu vei I
Nirvasanah kim kurute pashyannapi na pashyati II ( 13-16)
A person who has realized himself has nothing to perform except undergoing the reactions as witness. This person
undergoes reactions as per destiny with which it does not try to interfere. This person has no attachment.
A desire less person has no illusion, for him attachment in any form is align, he sees no world, for him there is nothing meditate upon, there is no liberation other than self
He who has seen this world may negate it but who has no desire what is for him. He does not see even while seeing ordinarily.
Drishto yen atamvikshepo norodham kurute tavasso I
Udarasu na vikshipitah sadhyabhavatkaroti Kim II
Dheero lokviparyayoasto vartmano api lokvat I
Na samadhim na vikshepam na lepam savasy pashayati II
Bhavoabhav viheeno yattripto nirvasanah budhah I
Naiv kinchit kritam tein lokdrishtya veekurtah II(17-19)
He who has distraction tries self control but wise has no distraction rising from illusion, he has nothing to achieve.
A wise is always found lacking in worldly behavior. Though appearing to be doing worldly deeds as ordinary person, he sees no distraction or attentiveness or attachment like ordinary illusioned person.
Devoid of endurance or change in itself, realized wise may appear to do all worldly acts in an ordinary manner but being desire less, he is not the doer.
A person who has realized that there is nothing except self, all his body needs are taken care by Supreme self.
As per dictates of destiny he undergoes reactions but he sees that material body is decayed day by day and he is to leave this dead body on reactions being exhausted. Though appearing to be performing even ordinary worldly act in childish manner, the self realized person is not bonded.
Parvrito va nirvrito va neiv dheerasy durgrahah I
Yadayatkartumayayati tatkritva tishthatah sukham II (20)
This wise has no attachment with what he has to undergo under the dictates of modes of material nature, he does act as and when he is forced to do by nature.
Lord Krishna says in chapter 18 of Shrimad Bhagwad Geeta
Yasya na ahankrito bhavo budhi yasya na lipyate I
Hatva sa iman lokan nah anti na nibadhyate II (18.17)
He who has no ‘ego’ of the doer and whose has lost desire by application of wisdom, if he happens to kill this entire universe, is not the slayer nor prone to bondage.
Whose mind is free from ego and sense of doer ship?
Whose reason is not tainted by worldly objects and activities?
He sees the ‘self’ and ‘self’ alone.
His act of even killing does not bind him.
A soldier killing enemy is not tried for murder. Rather he is decorated. he does not kill enemy for himself. He kills them to save the honor of country and save country men. He acts self lessly. His emoluments are of no consideration in comparison to act of his velour.
Through this example, it is clarified that when one has no
‘ego ‘and attachment to a particular act being done in pursuance to one’s nature by its modification e.g. body, even if killing the entire world, such self soul is always sinless and free from bondage.
Action of realized self, doesn’t bear fruit.
Possessed with wisdom and realization, and one’s mind satisfied with the realization of self, one shuns ego, his acts merge in the acts of all pervading supreme ‘self’.
Embodied self soul has to act while undergoing traction of material nature:
Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I
Yastu karamfaltyagi sa tyagietiabhdhiyate II (1811).
A creature having embodiment cannot, even for a moment leave action in entirety, but he who renounces the fruit of the action/s is the man of renunciation.
Not only human beings indulge in action but all the creatures are active all the time. Body itself is the result of attachment with three modes of nature. Actions are bound to come naturally. You have no control over them.
You never desire defamation but it comes, you don’t desire discomfort but it comes, you don’t desire death , but it comes at appointed time, you don’t desire loss but it comes, you don’t desire enemy, but it comes, none desires earth quake, but it comes, like wise all miseries come uninvited. Even one may have to leave this world without even a moment notice.
A flying plane crashes, who desires it?
Every embodiment has to act as per dictation of its past deeds; they are not your actions, why to desire fruit from them.
You have to get rid of this sin of identification with action and desire for fruit from them. This is liberation. You can achieve it just now. Sit at a little distance from mind.
Watch it playing! All acts are done by modes of nature, self seated in the body is not the doer.
Lord Krishna says in chapter 13 of Shrimad Bhagwad Geeta:
prikrityev ch karmarhi kriyemarhani sarvashah I
yah pashayati tathaatamanamakartam sa pashayati II
yada bhutprathakbhavam ekasthamanupashayati I
tatev ch vistaram barahamsampadyate tada II(13.29-30)
He alone really sees; who sees all actions being performed by body alone and self is the non doer actually sees.
The moment the seeker perceives the diversified existence of beings as rooted in the one Supreme Spirit in form of nature, and spreading forth of all beings from the same nature, that very moment he attains Braham.
Braham is the only truth, all pervading Supreme consciousness and bliss. It is the omnipresent pervading all.
all actions are emanating from him .
Freed from the embodiment which consists of gunas of Parkriti and being perishable, the individual soul attains freedom .the freedom does not come anew, it was already there.
The attachment of free self soul with the nature has played this havoc.
But by only realizing ‘one self’ free is the freedom attained.
To see every action and every being as the result of the disturbance of gunas of nature, one sees nothing except the self and new attainment is that what already existed.
One has unnecessarily attached one self with the subtle body consisting of five sensory and the five motor organs, five pranas, manna (mind), budhi (intellect).
This attachment has taken him from one body to other body. Their total number is known to Lord Krishna who has been trying to cleans all self souls like a loving mother cleaning her dirty child.
It is only on realizing ‘atman’ one sees Braham all along not only in himself but the same that in all being whether animated or inanimate one.
From now onwards it is necessary that one does not associates with evil persons who are solely after satisfaction of animal instincts lest he should fall into abysmal darkness from which one has now come out. Attachment is to be converted. Let the attachment remain there but transform it to an attachment with the Lord, see him in every being like one in own self. He is residing in every one, love them.
There is no space to hate.
When a self soul sees that the nature is the cause of all modification and attachment is non-existing, in such a divine state one attains the experience of supreme self.
Nirvasno niraalambah svchhando muktbadhanah I
Kshipatah sansarvaten cheshethate shushkpararhrat II (21)
A liberated, desire less and unfettered embodied self soul lives in this material world like dry leaf flown by wind.
He is seen being put to agonizing circumstances but this desire less person has nothing to wail or be happy.
Asansarasy tu kawapi na harsho na vishadatta I
Sa sheetalmanah nitayam veedeh ev rajate II (22)
Who has transcended world, for him there is no happiness or misery. With calm mind this self soul stays in embodiment as if it is body less.
Desire is binding and desire less ness is liberation. So long desire prevails in mind, there is fare chance of entanglement but desire less self soul is surely free in the embodiment itself.
Kutraapi na jihasaasti asha vapi na kutrachit I
Atmaramasya dheerasy sheetalaachharatmanah II (23)
One whose mind is pure and desire less, he does not desire to give up something or desire not what embodiment is lacking.
Mind is always busy in deliberating upon what is to be acquired and what is to be left. It is a hurdle in self realization A serene and spotless mind is reflection of self soul. Attaining purity of heart is possible by detachment.
Arjun is not able to adapt to advice of Lord Krishna to be equipoise to distress and happiness due to restless mind:
Arjun says:
yoayam yogastvaya proktah samyain madhusudan I
etasyaaham na pashyami chanchaltwatsthitiam sithram II
chanchalam hi manah krishan pamathi balvaddrirham I
tasyaaham nigraham manye vayuriv sudushkaram II (6. 33-34 )
Arjun says: Krishna, Yoga of equability as enunciated by you, I don’t find its stability due restless of mind.
Krishna! Mind is very unstable, unsteady, turbulent, tenacious and powerful; therefore I consider its control is difficult as that of wind.
Yoga of seeing same ness in all beings is very difficult because of mind which is attached to sense objects having enormous multiplicity. Beings of different nature are not only different in forms, nature and embodiments but due to quantum of attachment with nature two forms of same species have different nature and behavior. Even sons and daughters of same parents have different nature. Seeing sameness in such diversity is not an ordinary feat.
This is natural question of Arjun representing individual soul of all embodiments particularly that of human form. How one can see oneness in such a huge and incompatible diversity.
Mind is the creator of all attachments with the worldly objects and it is the mind which can get rid of this attachment.
It is a feeling which causes an attachment as well as detachment.
Objects themselves do not cause an attachment. Mind thinks a particular relationship with an object and gets attached to it by dint of feeling of mine.
A boy sees many girls before his marriage but like other girls the girl to whom is married, there is no difference of their form of embodiment but mind is attached to this girl as being his wife and this attachment further multiplies towards spring off in form of sons and daughters and so on.
The circle of attachment increases day by day.
How to get rid of this vicious circle?
The question is very important
Lord Krishna answers these important questions in next two verses of the same chapter of Shrimad Bhagwad Geeta.
Shri Bhagwan uvach
Ashanshayam mahabaho manoh dunigraham chalam I
Abhayasen tu kontey veragayerh ch grihiyate II
Asanyatatma yogo dushprap iti mey matti I
Vashayaatmana tu yatata shakayoavaptum upayatah II(6.35-36)
Lord said: The mind is restless, no doubt, and also difficult to curb Arjun! But Oh son of Kunti! It can be brought under control by practice and by exercise of dispassion
Yoga is difficult to achieve if one’s mind is not subdued, however whose mind is under control and one who ceaselessly strive to achieve it, it can be attained by practice and this is my conviction.
Control of mind is considered to be greatest yoga. It can be controlled by practice.
When the mind, in the act of being concentrated, begins to wander immediately and is un steady, then one being alert, should bring it under his control by persuasion and conciliatory move like a rider bringing his horse under control by keeping reins of unruly horse tight in his hands. In the process breaker of a horse has not only to reigns of horse in his hands tight but he has to verily run with the horse to some extent to control horse’ speed and also to save himself from fall.
No doubt mind is the most unruly, but this is to be brought under control by persuasion, dissuasion, practice, by conciliatory moves
Parkritya shunyachitasay kurvatoasy yaddrichhya I
Prakritasyev dheerasy na mano naavmanana II (24)
Having pure and serene mind, wise is free from fame and infamy. This self soul undergoes all reactions steadily and without desire of results.
Kritam dehein karmeidam na mayya shudhrupirhah I
Itti chintaanurodhi yah kurvannapi karoti na II(25)
The acts have been executed by material body i.e. mind intellect, senses with sense objects, I am pure consciousness, with this determination this embodied self soul does not act even while undergoing all material reactions.
As self soul is pure but it is put in an embodiment to undergo the reactions of past deeds of many births. The embodiment is meant for undergoing this reaction. A person under influence of lust and desire seeks happiness from senses but a Yogi undergoes these reactions to attain purity of consciousness.
Lord Krishna says:
kayen mansa budhya kevalerindreyerapi I
yoginah karam kurvanti sangam tyaktvatamvishudhye II (5.11)
Karamyogis do act through senses, mind, and body as well only for self purification, shunning attachment with them.
Ego and attachment with body are the feelings which basically bind soul with embodiment which is result of past deeds arising out of qualities of nature.
Human embodiment is meant for attaining liberation. The yogis shunning attachment altogether, act with body, mind, intellect and senses only for purification.
Karamyogis do perform duties resulting from past experience and undergo sorrow and happiness alike. the actions neither bind nor free soul. it is the desire and attachment which binds a free soul with different bodies.
Blessed with intellect a soul in human form can attain liberation by doing away with attachment. Devotion to lord in simple way is that desire for fruit of acts is no more and all acts which are occasioned by senses, mind and body are surrendered to lord. Attachment completely banished from life span in a particular embodiment, detachment purifies it and pure soul leads to lord.
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.
Atvadvadeev kurute na bhaved balishah I
Jeevanmuktah such sansaranaapi shobhate II (26)
A liberated soul may behave like any ordinary person to accept or deny any act but he is stall free from desire and it attains extreme applause.
The deeds of liberated soul are only reactions of past deeds and he undergoes them like medicine prescribed by doctor. One who acts by the knowledge that this act is being done by body sand not by ‘me a self’ indeed does nothing.
Nanavicharasushranto dheero vishrantiagatah I
Na kalpate na janati na shrirhotiu na pashayati II (27)
A steady self soul after hearing many different versions, is happy in its own self. It neither imagine, nor knows, nor hears nor looks at.
All life spent in thinking of world stands wasted but now a realized stops thinking about many philosophies and rests in self alone.
Asamadhervikshepanna mumukshurn chetrah I
Nishchitya kalpitam pashyan barahamev mahashya II (28)
Great Soul does not think beyond distraction, it is neither a seeker nor a enjoyer. It is beyond liberation and bondage. It sees whatever is happening is all because of him. This self soul is Braham itself.
Yasyanah sayadahankaro na karoti karoti sa I
Nirahankardheererh na kinchidkritam krit II (29)
One who has ego of embodiment, he is doer despite that he may do nothing but self soul having no ego of being body is not doer of reactions.
Renunciation of attachment and identification are two basic principles of liberation.
Na udvigan n ach santushatamkartrisapandanvarjotam I
Niraasham gatsandeham chittam muktam rajate II (30)
The mind of liberated self soul is same in trouble and moments of happiness. It neither thinks, nor acts and is desire less free from suspicion.
Nirdhaytum cheshtitum vapi yatchit na parvartate I
Nirnimitamidam kintu nirdhayayati vichashthate II (31)
A liberated soul does no desire to meditate nor he longs for worldly acts but this self soul even if appearing to meditate and behave in worldly way does not do anything.
Tattavam yatharthamakararhya mandah prapnoti moodhtam I
Athvaayayti sankoch moodhah koapi moodhwat II (32)
A self embodied soul lacking intellect is confused on hearing about ultimate truth but sometime wise too are found behaving like this worldly idiot retreating within on knowing the reality and realizing self.
Ekagrata nirodho va moodhebhayaste bhrisham I
Dheera kritayam na pashyanti suptvadsavpade sithitah II (33)
Ignorant repeatedly meditate and practice stillness of mind, wise appears to be asleep while doing nothing.
Aparyatanadparyatanadva moodho naapnoti nirvritim I
Tattavnishchaymatrerh pargyo bhavti nievritah II (34)
Ignorant does not attain peace even by making conscious effort whereas wise is at peace effortlessly on knowing truth.
Shudh budh priyam purarham nishparpanch noramayam I
Atamanam tam na jan\anati tatraabhiyaspara janah II (35)
Embodied self soul meditating on pure, intelligence, love and perfection don’t realize their own self because of ego.
Naapnoti karmarhah moksham vimoodho abhyasroopirhah I
Dhanyo vigyanmatrerh muktatishthatiavikiriyah II (36)
As ignorant being in habit of seeking happiness from sense objects cannot be free due to repeated indulgence in acts but a wise by simple understanding of self enters timeless freedom.
Moodho naapnoti tadbraham yato bhavtumichhati I
Anichhinamapi dheero dheero hi parambarham roop bhak II (37)
Ignorant desires to know Lord so he can never attain Lord’s stature but wise attains that stature as he is desire less. Desire less ness is attainment.
Niradhara grahvayagra moodha sansar poshakah I
Etasayanarth moolasy moolchheda krito budhei II (38)
Ignorant indulge in transient material activities enhancing their entanglement with world but seeing world only source of misery, wise cuts its roots by being desire less.
Desire is the source of world and being desire less the wise attains peace. Fulfillment of desire causes chain of desires and desire remaining unfulfilled causes delusion and aversion. These two are cause of human behaviour.
Lord Krishna says in chapter 7 of Shrimad Bhagwad Geeta:
ichhadueshsamuthen duvandvmohen bharat I
sarvbhutani sanmoham sage yanti parantap II
yesham tuvantgatam papam jananam punykarmarham I
te duandvmohonirmuktah bhajante mamdrirhvatah II (27-28)
Descendants of Bharat! Crusader of enemy! All beings are deluded because of dualities born out of desire and hate.
Those who are free from sins due to good deeds in many embodiments, they become free of these dualities and they devote themselves to me.
Na shantim labhate moodha yatah shamitumichhati I
Dheerastauvam vinishachay sarvadashantmanasah II (39)
Ignorant is not steady and is always eager for salvation but his desire to attain peace causes illusion but wise being desire less cuts all roots of world and always remains happy in heart.
Kavaatmano darshanam tasya yaddarshanamavlambate I
Dheerastam tam na pashyanti pashayantiatamanamavayaym II (40)
How an ignorant can attain self realization when he takes shelter of illuminated world but the for wise every thing is superimposition of self and there is nothing apart from self. Wise thereby attains self.
Kavnirodho vimoodhasy yo nimbandham karoti vei I
Savramasyeiv dheerasy sarvadaassavkritritamah II (41)
The fool tries to control mind by application of mind which causes further delusion but wise has attained delight in self, there is now no mind to master.
Bhavasy bhavakah kashchin kashchitbhavako aparah I
Ubhayabhavakah kashchidevamev niraakulah II (42)
Some believes in existence of substance other believe in non existence but wise sees nothing except self and remains still in mind.
Shudhamduvayamatamnam bhavyanti kubudhayah I
Na tu jananti sanmohaadyavjeevannivirtah II (43)
Ignorant may believe that Self is one without any other but they are confused of illusion created by material energy, whole life they don’t realize their self and attain peace.
Mumkshobudhiralamanatrerh na vidayate I
Niraalamev nishkama budhirmuktasy sarvadah II (44)
Seeker always takes shelter of its intellect to access all pervading but the self intelligent unbewildered wise perceives nothing except self.
Lord Krishna says in chapter 5 of Shrimad Bhagwad Geeta:
na prihrishyiet priyam prapya nadvijetprapya chapriyam I
sitharbudhirasamudho brahamvidbarahmarhi sithitah I (5. 20)
With reason firm and being free from doubt, wise does not rejoices on obtaining pleasant and is not perturbed on meeting with unpleasant, and the knower of Lord/Self lives eternally in union with Lord.
As self is the cause and affect of nature and its qualities which further result in modifications. a knower of reality is not effected by the changes in circumstances.
A pleasant moment is not rejoicing one for him and unpleasant too has no effect. Every effect of gunas is illusory and perishable.
Pleasure and pain are momentary and no such situation exceeds its time limit and space provided to it by after effect of gunas. so wise is neither perturbed by unpleasant nor is happy with momentary joy. Such a man, freed from his subtle body and gunas which spring up in mind, is wholly filled with presence of Lord and he has nothing to do with sense objects. Hence there is no effect of any situation on him.
Vishayvadvipino veekshy chakitah sharararhathinah I
Vishanti jhatiti kreedannirodhekagrsidhaye II
Nirvasanam harim drishtva tushAarhim vishaydantinah I
Playante na shaktasate sevante kritchatavah II
(45-46)
Finding sensual elephants attacking, ignorant seeks control of mind and forbidding for winning over the desire to seek pleasure from these sense objects.
But the desire less embodied self soul is lion seeing whom the sensual elephants run away stealthily.
Unable to turn away they flatter them. Serve this self soul like servants.
Desire less person has been termed as lion for elephants of sensual lust whereas the person having craving for seeking pleasure from sense objects is always afraid of seeking sense pleasure as it appear to be binding to him. He tries to control them by meditation, prohibition and control of mind. Against it desire less embodied self soul remains neutral to sense objects. These don’t disturb him. Desire less persons gets plenty of them but he serves others with theses objects putting them in service of Lord Krishna in other forms.
Na muktikarikaandhante nishanko yuktmansah I
Pashyanchhrivarhsprishanjighrananashannast yathasukham II (47)
Wise does not need to practice ways to seek liberation. He is happy while seeing, hearing, touching, smelling, eating, he lives happily.
Vastusharvarhmatrerh shudhbudhi niraakulah I
Neivaacharmanacharamaudasyam va prapashayati II (48)
Whose mind is still and who has no confusion by mere hearing of truth sees nothing to do or avoid nor he looks to be indifferent.
Yada yatkartumayayti tada tatkurute riju I
Shubham vaapiashubham vaapi tasy cheshtha hi balvat II (49)
Wise does pure and impure acts as per natural coming action very easily, thinking them as reactions of body, His acts appear childlike.
While doing acts he appears to be like a child who has no sense of good or bad. Wise never identifies himself with good or bad deeds as the reactions over which one has no control.
svatryatsukhamapnoti svatantryatparamlabhte param I
svatryatnirvritim gachhet svatryatparam padam II (50)
Freedom from desires is the source of happiness, it is cause of attaining Supreme Self, and one attains tranquility of mind whereby one attains Supreme.
Non attachment with illuminated is freedom. Embodied self soul not realizing self always remains in desires for material world.
In chapter 16 of Shrimad Bhagwad Geeta Lord Krishna has elaborated the condition of those having constant thought of fulfillment:
Chintamaprimeyam ch parlayantamupashritah I
Kambhogparmaam etavditi nishchitah II
Ashapasshshatyerbadhah kamkrodhprayarhah I
Eehante kambhogarthamanyaenarthsanchyan II (16.11-12)
They are engrossed enumerable anxieties till their end and they think that sensory desires and their satisfaction is the main purpose of life.
Bonded by hundred and thousand of desires, they indulge in sense gratification, they earn money by unjustified means to meet their desires.
They are engrossed in hundred and thousand of anxieties relating to their desire for sensory gratification till the end of their life. Never thinking about as to where from they have come, where they have to go after their death, what is the purpose of this human form?
For satisfying their sensory desires, taking it as their prime motive they indulge in earning money by unjustifiable means.
Hounded by numerous desires for sensory satisfaction, absorbed in lust and anger, they acquire ‘wealth’ and property by illegal and unjustified means entering into cut throat rivalry and enmity.
This is the queer picture of so called modern man.
from morning till evening this man is always engrossed and bitten by numerous desires relating to himself, his family, his wife and children, his relatives, making endeavors for acquisition of wealth and property by hook or crook. These persons never think of Lord and his beautiful creation.
There is no end of their desires.
They have divided mind which makes them thinking on various projects for obtaining sense objects. According to them it is the prime concern of human form. They are not able to differentiate fair or foul means of earning wealth.
Acquisition of wealth is their sole purpose of life.
They don’t realize that the wealth shall remain here and for this one is not required to indulge in malpractice. For obtaining wealth they even cheat not only outsiders, but don’t spare their dears. They even don’t hesitate to acquire wealth by indulging in criminal activities.
Akartrituvambhoktrituvam savatmano manyate yada I
Tada ksheerha bhavatayiev samastashchitvritiyah II (51)
When seeker determines that it is neither doer nor enjoyer, it attains peace of mind all its desires become inactive.
Desires rise in mind and these are result of Passion mode of material nature.
Attaining stillness of mind is very difficult. Since long, mind has been accustomed to obtain happiness from senses and their objects. In even human form one is not inclined to self realization. Sense gratification is prime object. After so many embodiments one is blessed to have stillness of mind.
Lord Krishna confirms in chapter 6 Shrimad Bhagwad Geeta:
Paryatnadyatmanastu yogi sanshudhkilvishah I
Anekjanamsasindhastato yati param gatim II (6.45)
The Yogi who in this very life takes up practice attains perfection with help of latencies of many births, and being purged of sin, immediately reaches supreme state.
A yogi who has attained yoga of seeing even ness every aspect and has being doing this practice for many births, being thoroughly purged of sin, forthwith reaches the supreme self in this very life as he has no aversion to any situation by attaining even ness in all beings ,even in Lord Krishna and his universal modification. Lord Krishna is seen every where by such yogi.
Uchhrinkhalapiakritika sithatdhirasay rajate I
Na tu sanspirihchitasy shantimoodhasya kritima II (52)
A wise may appear to indulge in activities not behooving to his stature but such a sage having no pretence and motive does all duties prescribed by material nature without identification and attachment. Activities of such a sage are not binding like that one who is deluded.
Lord Krishna says in chapter 3 of Shrimad Bhagwad Geeta:
Sadrisham cheshathate svasyah prikritergyanvanapi I
Parkritim yanti bhutani nigarah kim karishayati II (3.33)
All living beings follow their natural 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 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.
Vilasanti mahabhogeirvishanti girigavharan I
Nirasatkalpana dheera abaddha mukatbudhayah II(52)
An embodied self soul may appear to indulge in enjoyments or may retire to mountain caves but being detached with all activities wise remains free.
Kshotriyam devatam teerathamanganam bhupatim priyam I
Drishtva sanpujya dheerasay na kaapi vasna II(54)
Person who is transcendent material desires meets spiritual scholar, Demigod, Holy shrine, desirable woman, King and friend dispassionately.
Bhriteyeh putreyeh kalatreshch dohitreshchapi gotrejeh I
Vihasya dhikrito yogo na yati vikriti manak II (55)
A wise is not perturbed on being ridiculed and looked down upon by servants, sons, wife, daughters, grand children and relatives.
Santushtoapi na santushtah khinoapi na ch khidayate I
Tasyaashcharydashaam tam tam tadrisha ev jante II (56)
Though appearing to be pleased, he is not pleased and while appearing to be lamenting, he not laments. This wonderful state of transcendent can only be known by person of same state.
Kartavyataiv sansaro na tam pashyanti soorayah I
Shunyakara niriakara nirvikarah niramaya II (57)
World means performance of duty but one who has transcendent world has no duty as he has realized himself to be formless, beyond time, all pervading self and immaculate.
This wonderful state can be reached by detachment with body and its relatives who are forming world to bind self soul. They are all transient and changing but self soul is timeless. It has neither born nor killed with death of body. This body has created a world. Sage transcends body, duty and world.
Akurvannapi sankshobhadvyagrah sarvatra moodhadhih I
Kuruvannapi tu kritiyani kushalo hi nirkulah II (58)
Even doing nothing an ignorant is always anxious and distracted but wise appearing to be doing every act wise remains peaceful and unperturbed.
Sukhamaste sukham shete sukhamayati yati ch I
Sukham vakti sukham bhunkate vyavahareapi shantdhiII (59)
A wise always remains at peace in practical life, he is happy while sitting, sleeping, moving about, speaking, eating.
Savbhavadasya nevartilokvadovyavarhararrhinah I
Mahaharad evakshobhaya gatkaleshah sushobhate II(60)
Like deep and still ocean wise is unperturbed in distress in practical life, his sorrows have vanished. He is not like ordinary people.
Nirvritiapi moodhasya parvritirupjayateI
Parvritiapi dheerasya nrivritiphaldayani II (61)
Ignorant trying to avoid doing forbidden work may invite bondage but wise even doing attain liberation by way of detachment.
Lord Krishna says:
yuktah karamfalam tyaktva shantimapnotineshthkim I
ayuktah kamkarerh fale sakto nibadhayate II (12 )
By offering fruit of actions to Lord, a Karamyogi attains lasting peace in form of self realization, where as the ignorant not realizing himself bind his soul by attachment for fruit of acts by desire.
A Karamyogi knowing that he is not the doer and all acts are result of his past deeds culminating in embodiment and nature automatically causes action and reaction, sits without attachment and witnesses all actions with no desire for fruits of actions.
Thus whatever troubles befalls upon him, a 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. 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 to their attachment.
But if done without desire and attachment they result in liberation.
Parigriheshu veragayam prayo moodhasy drishayate I
Dehe vigalitashasy kav ragah kav viragatah II (62)
Ignorant are often proceed to detach themselves from world, but whose ego of embodiment has vanished these postures make no difference.
It is the ego of embodiment which is binds self soul with world and transmigration.
Lord Krishna says:
Parkritev kriyamarhani gurheih karmarhi sarvashah I
Ahankarvimurhatma kartaahamiti manyate II
Tatvavitu mahabaho gurhkaramvibhagyoh I
Gurhah gurheshu vatant iti matva na sajjate II (3.27-28)
All actions are being performed by modes of nature, but with mind deluded by egoism, embodied soul thinks itself doer.
He who has an insight of respective spheres of the qualities of nature and their actions, holding that qualities are playing with qualities does not attach to them.
In these verses Lord Krishna has made it clear that the satva, rajas and tamsa qualities of nature are the cause of mind, body, and senses and also cause of objects of senses, the actions an embodiment performs during day, night in other sphere of time frame are all result of these qualities and their area of action not only extends to human world but Godly Spheres are also in their domain.
Exclusive satvica attain bodies of Demigods, rajas become Yakshs etc. and tamsika attain embodiments of trees, birds and other like beings. but none is the without effect of these qualities.
Na tadasti prthivayam va divi deveshu va punah I
Satvam prikritiermuktam yadebhi sayattribhigurheih II (18.40)
But a wise man sees the reality and does see the nature performing and result in all action spontaneously. But ignorant one out of egoism thinks him the doer. This egoism is the cause of attachment with mind, senses and body. Soul is not the embodiment, it is different from this elements’ stuff, but attachment with all these modification are so deluding that ‘self’ himself ever free from nature, thinks itself a doer of these actions.
Wise sees through the meddling of qualities of nature and keeps on watching them to perform and by shedding egoism of doer attains liberation
Parkritegurhsamudhah sajjante gurhkarmasu I
Tankritsanvido mandankritsanna vichalyet II (3.29)
Deluded by qualities of nature, persons remain attached to them and their actions; the man of perfect knowledge should not unsettle those ignorant.
if wise man having obtained perfect knowledge come across ignorant attached to gunas and their actions due to their inherent attachment with qualities of nature should not unsettle their mind.
Self soul is responsible to liberate or bind itself. Wisdom is blessed by the grace of lord and it is through this realization bestows on blessed one. Ignorance and delusion is general phenomena. One is shackled to what seems to be treadmill that is powered by greed generated by rajas quality of nature. it takes one from one pursuit of worldly acquisition to another without satisfaction. Whether greed is for money, power or fame, one desires more of it. So energy is spent on what one has and acquiring what one does not have. One is so preoccupied to satisfy this greed that there is no time and energy to strive for liberation.
In such a situation wise man’s advice is likely to end without any effect on deluded souls. Detachment is must for liberation and it comes automatically by devotion to lord. This is the reason that makes lord to deprive his devotees all that which creates attachment and ego.
Bhavanaabhavanasakta drishtimoodhasy sarvada I
Bhavybhavanaya sa tu savasthasyadrishtrooprhi II (63)
An ignorant is always conscious of material possession and lack of it but wise does not see endurance in materialism and does not see any change in what is eternal. This self soul acts as mere witness of thoughts without conscious involvement.
Lord Krishna says:
Matrasaparshastu kontey sheetosharhsukhdukhdah I
Agamapayinoanitayasntanstitakshav bharat II
Yam hi na vaythantiete purusham purusharashbh I
Samdukhsukham dhiram soamritavay kalpate II (2.14-15)
O son of Kunti! The contacts between senses and sense-objects which give rise to a feeling of pain and pleasure, heat or cold, are momentary and ephemeral, therefore, Arjun, ignore them.
Arjun! The wise man to whom pleasure and pain are alike, and who is same in distress and happiness, not tormented by these pairs of contacts, he is eligible for liberation.
Attachment with senses and sense objects are the cause of transitory pain and pleasure.
No sense object can give lasting pleasure or pain.
It is only self realization that gives blessings of detachment from pain and pleasure, joy and sorrow. These pairs come and go as per the effect of previous actions and their reactions caused by attachment with them.
But the witness soul is not affected by them.
Body undergoes the torments of these pairs but self soul is free from these short lived effects. One can feel consciousness unaffected even while body undergoing tremendous mental and physical distress.
It is the mind which is happy or in distress. Feelings are mental exercises.
Whose mind is free from ego of embodiment, it is merely onlooker of acts of nature.
Sarvarambeshu nishkamo yashcharedbalvanmunih I
Na lepastsy shdhasya kiryemarhaniapi karmarhi II (64)
Selfless soul taking up even work of great magnitude acts as an innocent child. While doing he is not bound.
This means that whatever may be the quantum of duty, one is not affected by it as this realized self soul is always egoless. It self lessly performs all his duties.
Sa ev dhanya atamagyah sarbhaveshu yah samah I
Pashyanchhirhvansprishanjighrannashananishtarashmansah II (65)
A self realized soul is indeed blessed one who is happy in
every circumstance. He is desire less while seeing, hearing, touching, smelling and eating and drinking.
Kav sansarah kav ch abhasah kav ch sadhyam kav ch sadhanamI
Akashasyev dheerasay nirvikalapsya sarvadah II (66)
Wise is always unaffected like space, for him there is no world; no feeling of it; there is no means or end for him.
Sa jayatiarthsanyasi poorarhsavrasvigrah I
Akritrimoanavvichhane samadhiryasya vartate II (67)
A desire less embodied self soul devoid of any worldly or celestial concern always enjoys its own bliss in self. It is the ultimate winner
Lord Krishna has elaborated the condition of self realized in Chapter three of Shrimad Bhagwad Geeta:
Yastuatamratirev syadatamtripshach manavah I
Atamanayev ch santushatatasya karyam na vidayate II
Naiv tasya kritenartho nakriteneh kashchan I
Na chasya sarbhuteshu kashchitarthvyapashryaah II (3.17-18)
He, who is delighted with his own self alone and is gratified with the self and is content with self, has no duty.
In this world that great soul has no concern with the things done or not done nor does he have any selfish dependence on any kind or creature.
All works are transitory and self is all pervading. Qualities of nature are only temporary modifications. One moment, one is in rage and in next, he is serene. But the witness of all these happenings is unaffected by all changes occurring in body, mind and senses.
That consciousness is our real form and this consciousness is same as in all.
Same super consciousness is pervading all over, in beings, out of beings and beyond that too. But identification and attachment of self soul with mind, intellect, senses and sense objects leads to lust for acquisition of sense objects. This phenomenon leads to desire, greed and anger
A self realized person without attachment to body, mind and senses is self satisfied as he leaves everything to self/lord freeing himself from shackles of multiplicity caused by three fold power of self.
He is not concerned with any person or thing or any being. Seeing self in all, a desire less soul is devoted to self, thinking of self, mind being devoid of any attributes of nature.
What is the profit for man gaining world if one loses one’s soul?
Detachment leads to desire fewer nesses. Whatever one receives through acts of nature, it should be accepted as blessing of lord Krishna. it is the will of Lord Krishna in every aspect of life. One entering into the womb of mother, has nothing with him and when he departs, he has to leave every thing here.
One should receive these things belonging to world with detachment, use them in a detached manner to make himself to be able to devote himself to Lord and while leaving the body, he should have sense of devotion to Lord Krishna.
Yastuatamratirev syadatamtripshach manavah I
Atamanayev ch santushatatasya karyam na vidayate II
Naiv tasya kritenartho nakriteneh kashchan I
Na chasya sarbhuteshu kashchitarthvyapashryaah II (17-18)
He, who is delighted with his own self alone and is gratified with the self and is content with self, has no duty.
In this world that great soul has no concern with the things done or not done nor does he have any selfish dependence on any kind or creature.
All works are transitory and self is all pervading. Qualities of nature are only temporary modifications. One moment, one is in rage and in next, he is serene. But the witness of all these happenings is unaffected by all changes occurring in body, mind and senses.
That consciousness is our real form and this consciousness is same as in all.
Same super consciousness is pervading all over, in beings, out of beings and beyond that too. But identification and attachment of self soul with mind, intellect, senses and sense objects leads to lust for acquisition of sense objects. This phenomenon leads to desire, greed and anger
A self realized person without attachment to body, mind and senses is self satisfied as he leaves everything to self/lord freeing himself from shackles of multiplicity caused by three fold power of self.
He is not concerned with any person or thing or any being. Seeing self in all, a desire less soul is devoted to self, thinking of self, mind being devoid of any attributes of nature.
What is the profit for man gaining world if one loses one’s soul?
Detachment leads to desire fewer nesses. Whatever one receives through acts of nature, it should be accepted as blessing of lord Krishna. it is the will of Lord Krishna in every aspect of life. One entering into the womb of mother, has nothing with him and when he departs, he has to leave every thing here.
One should receive these things belonging to world with detachment, use them in a detached manner to make himself to be able to devote himself to Lord and while leaving the body, he should have sense of devotion to Lord Krishna.
Bahunaatra kimuktein gyattatvo mahashayah I
Bhogmokshniraankshi sada sarvada neerasah II (68)
What use of deliberation! Desire less wise having no concern for worldly or celestial comforts remains free from attachment and aversion.
Lord Krishna says in Shrimad Bhagwad Geeta:-
ragduveshviyuktestu vishyaniindreyerahscharan I
atamvashayervidheyaatma parsadamadhigachhati II
parsade sarvdukhanam hanirasyoupjayate I
parasanchetsyo heashu budhi paryavtithate II (2.64-65)
But a man of disciplined mind, though moving among the objects of senses, with senses under control, free from likes and dislikes attains tranquility of mind.
With the attainment of such tranquility of mind, all his sorrows come to an end and the intellect of such person of placid mind, soon withdrawing from all sides, becomes firmly established in God.
It is the mind which plays either in material world or in spiritual side.
Lord Krishna has repeatedly emphasized surrender of mind unto him.
Ashtavakar in this long deliberation has excelled expression of self realized self soul. Lord Krishna says in Shrimad Bhagwad Geeta:-
Parjahati yada kamansarvanparth manogatan I
Atmanyevatmana tushtah sithatpargyastadouchyateII (2.55)
Lord Krishna says: When an embodied self soul, gives up all mental desires for sense gratification, when he is satisfied in self by his self alone, then he is termed as steady.
Self soul is desire less. But when it identifies itself with material body, mind, intellect and senses, it starts thinking through the prism of mind, that it is the centre of existence. This false and concocted identification acts as constricting weight on the otherwise free self soul. This is the cause of bondage.
This false ego of embodiment creates crave for sense gratification. The action for sense satisfaction causes reaction in form of pleasure and pain. This all is only false mental exercise and is transitory. One can safely assert that this entire universe is the creation of mind which is one in all but its strange relationship with three modes creates different models like a potter creating different forms of pottery from same clay.
The body, while being a source of material pleasure, is also a source of physical discomfort, disease, ageing and eventually death. The mind is victim of countless thoughts and is definitely conditioned by limited beliefs, emotions and behavior. The false ego of identification with body manifests enemies in form of lust, greed, anger, madness, illusion, and envy. Pure self soul, the real ‘I’ has none of these evolutes. But when it identifies with the cover/material body/body/khetra/ kshar/parkriti, it adopts all the sins which the body has to undergo under the sway of reactions of previous deeds. Then it weeps and smiles as per the fruits. Again it identifies with them, again puts himself in jail of cycle of transmigration.
Death of an embodiment is not the end, it is not final and it is an interval. Once one recognizes one self as servitor of Lord, an eternal self, this interval will end. Life will never end. It will remain in this embodiment or in another one.
When all mental desires vanish, the self soul is satiates in self alone, this self soul is free. This is steady state of detachment. Devotion to Lord is the best method of attaining this state. Lord in 12 chapter, verse 8 Lord Krishna stressesin Shrimad Bhagwad Geeta:
Mayiev man adhatsav mayi budhim niveshay I
Nivashyasi mayiev at urdham na sanshyayh II (12.8)
You fix mind upon me, you thrust your intelligence in me, by so doing you will dwell in me.
Mind and intellect are part of inanimate material nature of Lord (verse 4 of 7th chapter) they are changeable and destructible.
Another superior nature of Lord is soul. (Verse 5 of chapter 7)
Inactive mind and intellect coming into contact with superior nature soul, becomes alive like electricity passing in to working electric bulb, due to activation by the impact of eternal. These two thieves striving for Lord, start devoting to him cause cessation of mental concoction and desires for sense gratification. When these desires subside, the self realization is not far off.
Dukheshuanudviganmanah sukheshuvigatsprihah I
Veetragbhaykrodhah sithitdhirmuniruchayte II (56)
He who is neither perturbed by distress, nor attracted to happiness and one who is free from attachment, fear and anger is termed as steady.
In the suffering and happiness, when one is unaffected, he is neither confused in suffering nor he is genial in happiness, free from anger, attachment with body, mind etc., and fear, then he is said to have tranquil mind.
What is to be renounced?
The self has nothing in its possession, then what it can renounce?
One addresses others by naming one’s body, by which name he is generally called. It has never been said that a ‘self’ has born. But it is always said that a son or daughter to someone has born. It means it was an embodied soul having no identity, was born from the womb of a mother. This body has been called a field in chapter 13 verse one:
Idam srirum kontey! khetrum ityabhidheyate I
Etadyo veti tam prahuA khetragya it tadvidah II (13.1)
Lord Krishna says that this embodiment is termed as the field.
He who knows it, sages call him the ‘Knower of the field’.
Every embodiment, whatsoever is the shape, is actually a field through which the blissful self soul ‘jeeva’ enjoys the fruit of his pervious deeds. These fruits are reactions in form of happiness and distress, desire and aversion, love and hate, life and death, an unending list of dualities. These appear to crop up during life time in an embodiment. But a realized soul has a capacity to find happiness in moments of distress.
(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)
It is not a chemical formula stated in a chemistry book.It is play of spirit and nature causing continuous flow of embodiments, coming into existence and departing like travelers on a railway station.
THE KNOWER OF THIS FIELD IS HE HIMSELF. INVISIBLE BUT SEATED IN THIS BODY AS CONSCIOUSNESS
As consciousness, the Lord is the illuminator of the embodiment. Sages discerning the truth about both, differentiate both in form of self and nature, spirit and matter, materialism and spirituality. 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.
Again in chapter 13 verse 21 Lord Krishna states:
purshah parkritstho hi bhunkte parikirtijan gurhan I
Karnam gurh sagoas sadasad yonijanamasu II
Actually this eternal fragment of Lord Krishna addressed as Kutastho/Ishwarah/ Mamevansho/ Jueevbhutah/ Sanatanah/ Khetragya in various references in Bhagwad Geeta, identifying with material nature, pretend to enjoy the fruit of happiness and distress, goes to different embodiments to purify itself but instead of achieving this attainable goal, identifies itself with those actions, happiness and pain and by this foolishness it also forms relations with co existing embodied self soul. With some of them he is very happy, to others he hates due to some aversion. An onlooker witnesses sees Lord Krishna in every happening. He sees some hidden kindness of Lord in every deed. This embodiment is not an end of life. This is eternal. It will go on till we recognize ourselves if Lord blesses us. In last of all incarnation a self soul when on attuning purification is about to go to his real abode, he is blessed with knowledge by the Lord by which he sees Lord in every incident and in every thing:
Bahunam janmanamante gyanvan mam parpadayate I
Vasudevah sarvamiti sa mahatma sudurlabhah II (7.19)
When everything is Lord, happiness and distress is his blessings then what is the cause of concern. it is the meditation of Lord which causes this disillusion of material attachment. a complete surrender to Lord Krishna is the only way to realize. There is a wonderful revelation in verse 27 and 28 of chapter nine to seek emancipation from the cycle of life and death
Yatkroshi yadashnasi yajjuhoshi dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II
Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)
Arjun! Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.
Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.
All work is subject to change. soul in a particular embodiment having been attached with it does acts of, eats to attain satisfaction and health, with satvica leaning it makes sacrifices with a purpose to attain liberation and if has some interested motive, it may do that with a purpose to go to heaven, and some time he gives alms, and also takes a recourse to penance to get rid of worldly misfortunes,
Lord says whatever good or bad is done it should be surrendered to me. By doing so embodied soul shall be free from the bondage of fruits of actions of embodiment, which are essentially result of past deeds and are done by embodiment to undergo them.
Attachment with actions, desires of fruit, pushes soul self in association with qualities of nature, into worldly pit and bitten by the non- stop time snake, it again indulges in same action and desires, their satisfaction all again resulting in transmigration.
If one surrenders all deeds to Lord and keeps itself unattached, it slowly and slowly develops infatuation towards Lord. Giving up riches, enjoyment and happiness for the sake of Lord, making sacrifices, gifts, and penance to Lord ascertains detachment of self soul with them which ultimately releasing soul from bondage. One can attain one’s own self by detachment of body, mind, intellect, senses and their objects
It is very easy to renounce what is not ours’. Every thing of which we claim belongs to that material world and is its proprietorship vests in Lord Krishna and if we surrender this to real owner, we free ourselves from the sin of committing theft:
tavdeeyam vastu Govind tubhayam ev samarpaye
Whatever you have given us lord Krishna, it is surrendered to you
As embodied soul surrendering all deeds good or bad to Lord, attains yoga of renunciation, transcending pleasure and pain, misery in hankering after sense pleasures stands liberated from cycle of birth and death.
Yah sarvatraanabhisanehatattatprapya shubhashubhamI
Naabhnandati na dueshti tasya prgya pratishthitahII(57)
He, who is, in this material world, remains unaffected by on attaining good and bad circumstances, on attaining evil circumspect, he is not perturbed, nor on attaining favorable results he is not overjoyed.
This is the consciousness fixed on the Lord, seeing Lord in every where and in every object.
Let us try to understand what we do practically. When we refer to a healthy person we call him health conscious and this list goes on increasing with different prospects like god conscious and many more like these. This word implies awareness of surroundings. Consciousness is itself not awareness, the awareness come to another material entity that is mind. a peculiar circumstance for one may bring happiness and sorrow to other. The person whose mind is controlled does not see any difference between circumstances of happiness and sorrow. For him it is all pervading Lord dominating every moment. In material world sorrow and happiness are bound to come and go. Lord in verse 14 and 15 has explained this aspect by advising Arjun to tolerate these dualities. Lord in this chapter has unfolded the real way of self realization. When a man is able to see the dualities of happiness and distress, iron and gold representing same graceful Lord, he reaches the stage of Lord himself.
In chapter 14 too Lord has devolved on the qualities of a person transgressing the three evolutes of material nature:
Parkasham ch parvirti ch mohamev ch pandav I
Na duveshti sampritani nivritani na kankshayati II
Samdukh such swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhirastulyanindaatamstuti 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 is neither disturbed when the effect of three qualities viz. knowledge, work/action or sleep laziness prevails nor he desires them to come when they are off.
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 dishonor, sees 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 Brahman. Asr I am the ground of imperishable Brahman, of eternal nectar, of immortality, of the eternal virtue and unending immutable bliss.
The mind is swayed by the past deeds and accumulations in form of tendencies. Body is the result of karmic reaction of attachment with three modes of material nature. In a new incarnation the self soul gets the senses, intellect and mind as per the requirement to undergo the karmic reaction in the body. so when knowing that these karmic reactions are to be definitely undergone one sees these acts coming naturally through act of senses. when it is not of one’s choice, then there is an happy state to see these dualities as blessings of Lord. Mind 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 distressful material 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 outcome 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, ‘Maya’ 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.
In the case of dualities, a realized self soul remains serene and unperturbed.
Yada sanharte chayamj kurmoanganiv sarvashah I
Indriyarhiindriyarthebhaystasy pragya partishithitah II(2.58)
When a realized one withdraws all his senses from their sense objects like tortoise withdrawing senses in his shell, then the intellect of this person is steady.
Mind swayed by past works goes from one sphere to another .accompanied by the five senses. The spirit which is distinct from mind follows it. Identification of conditioned embodied soul with mind causes all this invincible trouble of bondage. Insatiable senses are like fire which, if not controlled, may cause havoc, so are the senses uncontrolled. All sins are committed to satisfy theses senses. A realized person withdraws senses from their objects like a tortoise.
A tortoise resides in a shell. Seeing any coming onslaught, the tortoise withdraws his feet, mouth, eyes and other senses within shell.
Ear, nose, palate, eyes and skin are five organs of knowledge, tongue, hands and legs are organs of action and mind is both. Sound, touch, taste, smell and cooler are five sense objects. Motion, speech, exertion and manual art are effects of organs of action. All these require regulation so that one is able to liberate one self from the clutched of bondage and go to one’ own self
Lord Krishna in chapter 16 exhorts all the embodied self souls to act as per the regulation laid down in Holy Scriptures.
Tasmachchhastram parmarham te karyakaryvayavasittou I
Gyatva shastravidhanoktam karam kartumiharahsiII (16.24)
The Scriptures are proof of what duty is and what not, duty is and knowing this from scriptures, you are entitled to act.
Scriptures are proof for what to do and what not to do. Certain principles of material prosperity have been given in Holy Scriptures. Sense control is foremost for spiritual progress. Altogether sense prohibition has not been prescribed. The tongue has been given to recite: Lord’s name and his supreme tales, not for eating and enjoying specie food. One eats foods for sustenance but 99% person don’t posses this perception. All the senses have a way out to serve the Lord. a realized man controls his senses within a parameter.
When this liberated self soul is able to control his senses like a tortoise, his intellect stands established.
Vishya vinivartante niraaharasy dehinaahI
Rasvrajam rasoapiasya param drishtva nivartate II (2.59)
Forbidding senses from sense objects entail control of senses but the desires from enjoying them is not extinguished. But the person who has realized self, his palate of his sense objects vanishes.
This verse is verily sign of highest point of devotion. Reaching such a mile stone of spirituality, the devotee becomes desire less, which is the peak point of self-liberation. One now sees the nothing except Lord. He finds the overflowing mercy of Lord in every aspect of life of his embodiment.
If a human being is deprived of sense objects by force or denial, he goes on thinking about the way to satiate that urge. Verse 6 and 7 of chapter three put these phenomena as:
Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah miyhyacharah sa uchayate II
Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa vishishayte II (3.6-7)
One who outwardly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remaining unattached, is able to undertake yoga of action through those organs, he excels.
The real factor for causing bondage is the attachment and mind is the root cause of attachment. One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experimenting or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set. One remembers his past pleasure and pain because of this memory and attachment to it. The memory is to analyze own self, Lord and attaining self realization.
Outwardly restraining the organs of senses and action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute the process of bondage.
It is the control of senses organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its act but if the doer (who is actually not doer) does not identify itself with body it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with the fruits and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage.
As soon as reality of Material nature, Eternal nature of Supreme Self dawns upon the seeker, taste for sense gratification subsides. Due to development of higher taste of devotion to Lord Krishna increases day by day.
To him this is not an ordinary happiness; rather it is transcendental happiness well beyond the reach of sense objects, it is realization of self.
The inclination to enjoy a sense objects is contacted with one’s being conditioned to certain acts out of ego. This urge remains in mind in form of ego, which further involves mind set followed by the self soul to act in the material world full of distress and misery. As long this ego and desire for material enjoyment subsists, the transcendental progress does not take off. But the mercy of Lord Krishna takes the devotee to that point from where he becomes averse to sense enjoyment.
Yatato hiapi kontey purushach vipashchitah I
Indraiyani parmathini haranti parasabham manah II (2.60)
The agitating senses forcibly over power the mind of yogi having complete knowledge of discrimination.
Lord Krishna is stressing the importance of regulation of relation of senses with sense objects. While in material world embodied self soul can not remain without action. To maintain body one has to eat, but eating the vegetarian food only to nourish body is a necessity. Such is a case for all other senses.
Vedic scriptures have made regulations for the senses and sense objects. One can follow these but devotion to Lord, complete surrender to his lotus feet build up distaste for sense objects and material world. Where there is devotion to eternity, there is a certain aversion to materialism. Senses even overtake great yogis who try to reach the peak of attainment. In Ramayana there is a story of Devarshi Narada having developed ego of winning the sex urge, gone to Lord Vishnu even though he was advised against it by Lord Shiva. Narrating his feat to Lord Vishnu he made for his routine of visiting different planets. While returning from Vikunth he found a beautiful kingdom put up by Lord’ power, where he was so attracted to the princess that he wanted to marry her and went to Lord to make him beautiful like himself so that he may marry that princess. Though he was made to look like monkey, yet he could not understand mystery. The princess shunned him and put the marriage garland on the neck of Lord who took away the princess. Sage Narada was so upset that he inflicted a curse on Lord to bemoan for a woman in next incarnation and the shape which he gave Narada, those species will help him. Lord accepted this curse and was found crying for his beloved Seeta like a human being. One cannot claim complete subjugation of senses unless one attains Lord’s mercy.
Tani sarvarhi sanyamya yuktaeet matparah I
Vashe hi yasyeindriyarhi tasy prgya partishithitah II (2.61)
Lord tells to Arjun to control all his senses and stay devoted to Him. Whose senses are controlled, he is of steady intellect.
All senses automatically abstaining from their objects and serving the Lord, mind fixed on his lotus feet, ear hearing tales about the pass time of Lord, eyes having spectrum of Lord’s figures, feet traveling to his temple and abode of Lord, nostrils smelling the flowers, leaves surrendered to Lord, his desire to attain the perception of Lord, hand making offerings to Lord, head bowing before Lord in obeisance.
These activities of devotion when become a routine, then the devotee has no moment left to think of senses. But for mere maintenance of one’s body that to serve the Lord and to meditate him, a devotee is blessed with complete control of his senses. Surrender to Lord is of utmost importance as it leads to liberation. Liberation does not mean to going to some other sphere. It is freedom from attachment of body, mind, intellect, senses and their evolutes. Lord Krishna has used word ‘matparha’ at many places in his eternal message, which means complete surrender of all the above conditioning of self soul.
Mahadadi jagatduveitam nammatravijhimbhritam I
Vihaye shudhbodhasya kim kritiyamavshishyate II (69)
Entire universe is existing as duality in form of different names. Who has realized reality what duty it has to perform?
Bhrambhutamidam sarvam kinchitnaastinishchayyi I
Alakshyasafururhah shudhah savbhaven shamyati II (70)
One who sees this world as mere illusion and non-existent, that self soul is fee. The self soul who remains free from mere appearance remains at eternal peace.
Mental exertion is the root cause of unhappiness. If the embodied self soul is detached with mind, it is peaceful as peace and tranquility is its nature. Soul is eternal nature of Lord Krishna but on being identified with material nature, it has self imposed trouble of being distressed. See whatever may happen your consciousness is never perturbed but it is your psychological relationship with world whereby you feel happy or distressed. An awakened self soul remains same in every situation. On attaining wisdom and detachment from apparent illusory world is self realization.
Shudhsafurarhroopasay drishybhavamapashyatah I
Kav vidhi kav veragyam kav tyagah kav shamoapi va II (71)
Pure consciousness is awareness without any rule of conduct, renunciation, asceticism, as this entire rise from materialism.
Safurtoanantruperh parkritam ch na pashayatah I
Kah bandhah kav ch va mokshah kav harshah kav vishadattaII (72)
One who perceives non existence than all pervading self, for him there is no joy, no distress, no bondage, no liberation.
All these are mental conceptions. Mind is the source of all illusion and it is the mind which can shed these non existing features.
Budhiparyantsansare mayamatram vivartate I
Nirmamo niraahankaro nishkamah shobhate budhah II (73)
Intellect is the source of illusion involving embodied self soul with world and a wise devoid of desire, attachment and ego of embodiment stays in body splendorous till it leaves.
All activities pertain to material nature. These are direct result of interaction of three modes of material nature. These modes remain inactive without activation by coming in contact with eternal nature of Lord Krishna. As soon self comes in contact with these modules through mind and intellect, they are illuminated. All activities are done through senses with sense objects by being marshaled by intellect.
Lord Krishna says in Shrimad Bhagwad Geeta that:
Gyanam geyam parigyata trivadha karamchodna I
Karrham karam karteti trividhah karamsangara 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 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.
As soon as the ego of embodiment vanishes, Self Soul, does not involve in activity, it stays as witness of activities of embodiment
Gyanam karam ch karta ch tridhev gurhbhedtah I
Prochayate gurhsankhyane yathavatchhirun tanapi II (18.19)
The knowledge, action, and doer are of three kinds as propounded by the wise knowing the elements of three qualities of material nature.
Since entire universe is creation of three evolutes of material nature, therefore
The embodied eternal self, obtains different type of knowledge, quality of action and his own peculiarity as per domination of the each quality of nature. These factors are deeply influenced by the three modes of material nature.
The purpose of Eternal message of Lord Krishna is to negativate the influence of material nature, on eternal self and direct him to its real home.
Ashtavakar has made a direct hit on material world and assailed the material nature captivating self soul in illusion by inserting ego of embodiment in mind. As soon as attachment to action and desire goes away the self soul waits for the actions of body being exhausted.
Akshayam gatsantapamatamanam pashyato muneh I
Kqv vidya kav va vishvam kav dehoaham mameti va II (74)
Once knowing and realizing self, wise is free from dualities of world, for him there is no use of knowledge, no world, no attachment with embodiment and its relations.
He is a seer of play of material nature through its modes which have created this material body and material worlds.
Condition of such a realized self soul has been presented in following verses of chapter 14 of Shrimad Bhagwad Geeta. Lord Krishna says;
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(14. 23 -26)
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, 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 dishonor, 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.
Nirodhadini karmarhi jahati jaddhiryadi I
Manorathanparlapanshch kartumapnoti tat ksharhat II
When embodied self soul leaves the practice of detachment, he next moment starts talking high about his material desires and plans to cherish them.
A weak minded self soul content on some sort of meditation is able to concentrate mind for some period but as soon as leaves this practice he is again engrossed in material efforts with desire to attain their result.
Display of desire and attachment is constant. Momentary detachment does not work.
Mandah shurtvaapi tadvastu na jahati vimudhtamI
Nirvikalpo bahiryatnadantravishayalalsah II(76)
An ignorant attains momentary detachment while hearing about the oneness of self and Supreme Self but out of lust, inwardly he is engrossed speculation of fulfillment of material desires.
Gyanadbalitkarma yo lokdrishityaapi karamkrit I
Naapnotiawsaram kartum vaktumev na kinchan II (77)
Though wise may appear to be doing actions but this self soul mentally does nothing as he is detached with those actions coming naturally. It has no occasion to do or say something.
Kav tamah kav va parkashova hanam kav ch na kinchan I
Nirvikarasya dheerasy niraantakasy sarvada II (78)
Free from false ego and fear, this patient realized self soul has no use of knowledge, no ignorance, nothing to sacrifice, not even something and nothing.
This unique situation of a Yogi has been described in verse 22 of chapter 14 Shrimad Bhagwad Geeta by Lord Krishna:
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 it, 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 three modes, while waiting for the time of leaving the embodiment and going to its real abatement of ‘Braham’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.
Kav dheiryam kav vivekituvam kav niranataktaapi I
Anirvachyasavbhavasaya nihsavbhavasya toginah II (79)
As he has lost his identification with modes of material nature for him there is no steadiness, no wisdom and what is fearlessness for him?
As an individual Self Soul is not different from All pervading Supreme Self consisting of all opulence, for the realized one there is no chance of material indulgence. He is neither to lose nor to gain something. His body undergoes actions vide destiny for which he has no gain, no loss.
Na savargo neiv narko jeevanmuktirnam cheiv hi I
Bahunaatra kimuktein yogdrishtya na kinchan II (80)
For a realized self soul, there is no heaven, no hell, not only this for him there is neither liberation not bondage.
There is no use of talking much.
There is nothing except self when realization dawns upon.
Material body has no die when self soul departs from it and individual self soul and Supreme Spirit is same which has never been born not have ever destroyed.
Shrimad Bhagwad Geeta says:
Na jayate mriyate va kadchinnayam
bhutva bhavita va na bhuyah I
Ajo nityah shashvatoayam puararho
na hanyate hanymane sharire II (2.20)
Soul is never born nor it dies; nor does it become so only on being born. It is unborn, eternal, ever lasting and ancient; it does not die even though body is slain.
Lord Krishna is unfolding truth of life.
Life is not only to eat, drink and be merry.
It is certainly beyond that.
The human form is mini universe and self realization is so easy in this form that the top most of the sinners has a chance to realize his true self by devotion to Lord.
By chanting his names, one is able to clean his consciousness.
Complete surrenders of every act unto Lord free self soul.
All remaining play belongs to material nature and Ashtavakar reposes this fact.
Neiv prathayate labham naalabhaanushochayati I
Dheerasy sheetalam chittamamritainev puritam II (81)
Cool minded embodied self soul is always flowing nector in his heart. He has no desire for profit nor he wails for loss.
Na shantam stoti nishkamo na dushtamapi nindati I
Samdukhsukhtriptah kinchitkritayam na pashayati II (82)
This self realized self neither praises sage nor did insults wick. He is same in distress and comfort and sees no duty for itself.
He is free from the body and it evolutes in form of actions and reactions.
Dheero na duveshthi sansaramatmanam na drikshayti I
Harshamarashvimukto na mrito na jeevati II (83)
A steady self soul does not hate the material world nor desires to attain self realization. Being free from love and hate, it is neither dead nor alive.
Nissanwehah putradarou nishkamo vishayeshu ch I
Nishchantah savshareereapi nirashah shobhte budhah II(84)
It has no infatuation for sons and wives and it is desire less of sense objects. He is even carefree about his embodiment and has no desire fro next moment; such a wise self is glorious.
Tushti sarvatra dheerasay yathapatitvartinah I
Svachhandam charto deshanyatrastamitshayinah II(85)
Sleeps at place where Sun sets, may wander as he pleases, he is internally content may behave according to the person, steady soul is always happy.
Patatuudetu va deho naasya chinta mahatamanh I
Savbhavbhumivishrantivismiritahasheshsansrite II (86)
Who has rooted in self by his nature, this self realized has no thought of being born or being reborn, this self soul is indifferent to death and birth today.
Akinchanah kamcharo nirduvandvashchhinsanshayah I
Asakatah sarvbhaveshu kevalo ramate budhah II (87)
Wise stands alone, caring for nothing, free from desire, devoid of duality, free from doubt. This self soul is not desirous of material acquisition, is truly blessed.
Nirmamah shobhate dheerah samloshtshamkanchanah I
Subhinnhridaygranthi vinirdhootrajastamah II (88)
Devoid of ego, his doubts about self and world are astrayed. This realized one sees no difference in lump of soil or gold, stone, it has no attachment anywhere. This realized self attains glory.
Sarvatraavdhanasya na kinchitvasna hridi I
Muktaatmanovitriptasya tulna ken jayate II (89)
A liberated soul is content and indifferent, it has no desire and this self soul has no parity.
Janannapi na janati pashayannapi na pashayati I
Bruvannapi n ach barute koanyoavasnaadrite II (90)
Who can precede a self realized who even while knowing does not know, seeing does not look, talking does not talk.
Bhikshuva bhupatirva yo nishkamona shobhte I
Bhaveshu galitah yasyashobhnaashobhnah matti II (91)
May be a King or Penniless but desire less one is glorious. Who is indifferent to the purity or impurity of worldly things no longer sees good or bad
Kva svachchhandayam kav sankochah kva va tatvanishchayah I
Nirvyajajarvbhutasy charitarthasy yoginahII(92)
Wise is pure in thought, simple and perfect in his endeavor. For him where is liberation, restraint and desire for attaining truth?
Once realized self there exists no doubt about the fact there is nothing except all pervading self.
Atamvishrantitripten nirashen gataartina I
Antryadanubhayet tatkatham kasy kathayate II (93)
Who is content and relaxed in self, free from happiness and misery, how inner experience of such Self Soul can be described and to whom?
Who has transcended desire and who is free from sorrow, who feels happy with inner most, how one can describe the experience of such a realized soul.
Suptoapi na supuaptou ch savapaneapi shayito n ach I
Jagreapi na jagarti dheerastriptah pade pade II(94)
Wise is satisfied at every moment of life, his state never varies, this self soul while sleeping does not sleep, while daydreaming he is not dreaming, with eyes open it is wakeful.
Gyah sanchitoapi nishchintah sendriyoapi nirindriyah I
Sabudhirapi nirbudhih sahanakaroanahankritih II (95)
Appearing to be thoughtful it does not think, appearing to be indulging in senses, it actually does not indulge, appearing to be intellect, it is devoid of thought, though appearing to be a body he is not a body.
Na sukhi n ach va dukhi na virakto na sangwan I
Na mumukshurna va mukto na kishchin na kinchin II (96)
This realized soul is neither happy nor distressed, neither renouncer not attached, he is neither seeker nor liberated, neither this nor that.
Vikshepeapi na vikshipatah samadhou na samadhiman I
Jadhayoapi na jadho dhanyah panditenapi na panditah II (97)
Wise one is though distracted is in still state, he does not meditate
While meditating, appearing to be ignorant but very clear, appearing to be learned, he knows nothing.
Mukto yathsitsathatisavasasthah kartikartavyanivritah I
Sanah sarvatra vetrishnann samaratiakrit kritam II (98)
Wise one is liberated from action and what is duty, this self soul is always desire less is always and every where same.
Na priyatwe vandymano nindyamano na kupayati I
Nevoduvijati samararhe jeevane na abhnandati II (99)
Wise is not happy when being praised, not annoyed when being showered with blames, he is same in life and death
Na dhavti janaakrirham naarhayamupshantdhih I
Yath tatha yatra tatra samevaavtishthate II (100)
Having tranquility of mind this self soul neither seeks any public gathering nor wilderness; he is same wherever it goes.
Lord Krishna in Shrimad Bhagwad Geeta has stressed all beings to be desire less to achieve the ultimate end of human life. A desire less person does not wish to acquire material acquisition. He sees same self abiding in every aspect of life.
Following references are eloquently express the condition of a wise:
Parjahati yada kamansarvanparth manogatan I
Atmanyevatmana tushtah sithatpargyastadouchyateII (2.55)
Lord Krishna says: When an embodied self soul, gives up all mental desires for sense gratification, when he is satisfied in self by his self alone, then he is termed as steady.
Dukheshuanudviganmanah sukheshuvigatsprihah I
Veetragbhaykrodhah sithitdhirmuniruchayte II (2.56)
He who is neither perturbed by distress, nor attracted to happiness and one who is free from attachment, fear and anger is termed as steady.
Yah sarvatraanabhisanehatattatprapya shubhashubhamI
Naabhnandati na dueshti tasya prgya pratishthitahII(2.57)
He, who is, in this material world, remains unaffected by on attaining good and bad circumstances, on attaining evil circumspect, he is not perturbed, nor on attaining favorable results he is not overjoyed.
Yada sanharte chayamj kurmoanganiv sarvashah I
Indriyarhiindriyarthebhaystasy pragya partishithitah II(2.58)
When a realized one withdraws all his senses from their sense objects like tortoise withdrawing senses in his shell, then the intellect of this person is steady.
This is the not the condition of a worldly wise person. A worldly wise person always has a dwindling nature.
Moment he is in company of some realized one he seeks salvation but the moment he leaves that he is flying with accumulation of desires and mental speculation.
Vishya vinivartante niraaharasy dehinaahI
Rasvrajam rasoapiasya param drishtva nivartate II (2.59)
Forbidding senses from sense objects entail control of senses but the desires from enjoying them is not extinguished. But the person who has realized self, his palate of his sense objects vanishes.
This verse is verily sign of highest point of devotion. Reaching such a mile stone of spirituality, the devotee becomes desire less, which is the peak point of self-liberation. One now sees the nothing except Lord. He finds the overflowing mercy of Lord in every aspect of life in embodiment.
If a human being is deprived of sense objects by force or denial, he goes on thinking about the way to satiate that urge. Verse 6 and 7 of chapter three put these phenomena as:
Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah miyhyacharah sa uchayate II
Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa vishishayte II (3.6-7)
One who outwardly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remaining unattached, is able to undertake yoga of action through those organs, he excels.
Self soul is desire less. But when it identifies itself with material body, mind, intellect and senses, it starts thinking through the prism of mind, that it is the centre of existence. This false and concocted identification acts as constricting weight on the otherwise free self soul. This is the cause of bondage.
This false ego of embodiment creates crave for sense gratification. The action for sense satisfaction causes reaction in form of pleasure and pain. This all is only false mental exercise and is transitory. One can safely assert that this entire universe is the creation of mind which is one in all but its strange relationship with three modes creates different models like a potter creating different forms of pottery from same clay.
The body, while being a source of material pleasure, is also a source of physical discomfort, disease, ageing and eventually death. The mind is victim of countless thoughts and is definitely conditioned by limited beliefs, emotions and behavior. The false ego of identification with body manifests enemies in form of lust, greed, anger, madness, illusion, and envy. Pure self soul, the real ‘I’ has none of these evolutes. But when it identifies with the cover/material body/body/khetra/ kshar/parkriti, it adopts all the sins which the body has to undergo under the sway of reactions of previous deeds. Then it weeps and smiles as per the fruits. Again it identifies with them, again puts himself in jail of cycle of transmigration.
Death of an embodiment is not the end, it is not final and it is an interval. Once one recognizes one self as servitor of Lord, an eternal self, this interval will end. Life will never end. It will remain in this embodiment or in another one.
When all mental desires vanish, the self soul is satiates in self alone, this self soul is free. This is steady state of detachment. Devotion to Lord is the best method of attaining this state.
It is very easy to renounce what is not ours’. Every thing of which we claim belongs to that material world and is its proprietorship vests in Lord Krishna and if we surrender this to real owner, we free ourselves from the sin of committing theft:
As embodied soul surrendering all deeds good or bad to Lord attains yoga of renunciation, transcending pleasure and pain, misery in hankering after sense pleasures stands liberated from cycle of birth and death.
This is the consciousness fixed on the Lord, seeing Lord in every where and in every object.
Let us try to understand what we do practically. When we refer to a healthy person we call him health conscious and this list goes on increasing with different prospects like god conscious and many more like these. This word implies awareness of surroundings. Consciousness is itself not awareness, the awareness come to another material entity that is mind. a peculiar circumstance for one may bring happiness and sorrow to other. the person whose mind is controlled does not see any difference between circumstances of happiness and sorrow. For him it is all pervading Lord dominating every moment. In material world sorrow and happiness are bound to come and go. Lord in verse 14 and 15 of chapter 2 in Shrimad Bhagwad Geeta has explained this aspect by advising Arjun to tolerate these dualities. Lord in this chapter has unfolded the real way of self realization. When a man is able to see the dualities of happiness and distress, iron and gold representing same graceful Lord, he reaches the stage of Lord himself.
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.
Mind swayed by past works goes from one sphere to another .accompanied by the five senses. The spirit which is distinct from mind follows it. Identification of conditioned embodied soul with mind causes all this invincible trouble of bondage. Insatiable senses are like fire which, if not controlled, may cause havoc, so are the senses uncontrolled. All sins are committed to satisfy theses senses. A realized person withdraws senses from their objects like a tortoise.
A tortoise resides in a shell. Seeing any coming onslaught, the tortoise withdraws his feet, mouth, eyes and other senses within shell.
Ear, nose, palate, eyes and skin are five organs of knowledge, tongue, hands and legs are organs of action and mind is both. Sound, touch, taste, smell and cooler are five sense objects. Motion, speech, exertion and manual art are effects of organs of action. All these require regulation so that one is able to liberate one self from the clutched of bondage and go to one’ own self
The real factor for causing bondage is the attachment and mind is the root cause of attachment. One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experimenting or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set. One remembers his past pleasure and pain because of this memory and attachment to it. The memory is to analyze own self, Lord and attaining self realization.
Outwardly restraining the organs of senses and action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute the process of bondage.
It is the control of senses organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its act but if the doer (who is actually not doer) does not identify itself with body it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with the fruits and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage.
As soon as reality of Material nature, Eternal nature of Supreme Self dawns upon the seeker, taste for sense gratification subsides. Due to development of higher taste of devotion to Lord Krishna increases day by day.
To him this is not an ordinary happiness; rather it is transcendental happiness well beyond the reach of sense objects, it is realization of self.
The inclination to enjoy a sense objects is contacted with one’s being conditioned to certain acts out of ego. This urge remains in mind in form of ego, which further involves mind set followed by the self soul to act in the material world full of distress and misery. As long this ego and desire for material enjoyment subsists, the transcendental progress does not take off. But the mercy of
Lord Krishna takes the devotee to that point from where he becomes averse to sense enjoyment.
Yatato hiapi kontey purushach vipashchitah I
Indraiyani parmathini haranti parasabham manah II (2.60)
The agitating senses forcibly over power the mind of yogi having complete knowledge of discrimination.
Lord Krishna is stressing the importance of regulation of relation of senses with sense objects. While in material world embodied self soul can not remain without action.
Tani sarvarhi sanyamya yuktaeet matparah I
Vashe hi yasyeindriyarhi tasy prgya partishithitah II (61)
Lord tells to Arjun to control all his senses and stay devoted to Him. Whose senses are controlled, he is of steady intellect.
Dhayayto vishiyanpunsah sangteshuupjayate I
Sangadsanjayate kamah kamatkrodhoabhijayate II
Krodhatbhavati sammoha sammohat smiritivibharamahI
Samiritirbhanshad budhinasho budhinashatparhashayatiII(2.62-63)
Thinking about sense objects, it brings attachment with sense objects, attachment breeds lust, lust results in anger which further leads to delusion, which causes loss of intellect and this leads to fall.
This is brief analysis as to what happens by attaching with sense objects. When one conditioned self soul, out of conditioning to material attachment and sense of enjoyment, contemplates sense objects, it brings about an attachment with them, which results in a chain of desires, desire being remained unfulfilled results in breeding frustration, this frustration brings delusion. Deluded one loses memory; this diminishes intellect, with loss of intellect one again goes to the grip of material nature in three modes.
Identification with material body, the self soul follows the mind set which, out of practice in previous series of bodies contemplates on senses and their objects in material forms. It leads to attachment which develops in lust. When there is some obstruction in fulfillment of lust, it leads to anger. Anger causes frustration, delusion and loss of intellect. All these are materialistic symbols which affect the life of embodied soul. The deeper it identifies with sense objects, deeper it goes to acquire lust, anger, frustration, delusion, and intellect and steep fall in material world.
Forgetting its real self one has been identifying with material nature from the time immemorial. with diversion of all this attachment towards Lord Krishna, one is sure to attain one’s real self.
It is not a material object which can be acquired, but one has to convince one self in mind that this material world is different from spiritual one and one has boarded a wrong plane from which one has to consciously disembark oneself and board an spiritual plane to go to one’s own home. Self soul is different from material body; it is consciousness which is our real self.
This real self has no distress nor does it have any happiness. It is always unaffected by the worldly duals of happiness and distress, heat and cold, desire and aversion, it is a disciplined witness looking at every happening impartially. Neither it involves in any activity nor does it tend to do that activity. It is the mind and intellect which play havoc. The mistake of identification of this real ‘I’ with outer material body, mind, intellect, senses is the real cause of bondage. The process of freedom and bondage are so simple that one can do both within a second. de- identify your self from material nature to be free and bind your self with outer self created by oneself helped to be developed by surroundings in material forms.
It is the mind which plays either in material world or in spiritual side. Lord Krishna has repeatedly emphasized surrender of mind unto him. Lord Krishna asks Arjun to dwell his mind and intelligence on him. If one dwells these two on material nature, the self which has identified itself with mind shall excel in material opulence. But if follows Eternity /Lord /God / Supreme Self /Omnipresent / Omnipotent of all, than it will identify itself with supreme self of whom it is an eternal part.
In such a way the mind shall stop going hither and thither, becoming serene and calm
Lord emphasis main aspect of devotion for following reasons too.
Mind and intellect are part of inanimate material nature of Lord (verse 4 of 7th chapter) they are changeable and destructible.
Another superior nature of lord is soul. (Verse 5 of chapter 7)
Material natured mind and intellect become active by coming in contact with eternal soul but with identification of self with them the thought becomes vice versa, real ‘I’ starts making out that my mind is working very fast, it is working on this subject. Due to activation, by the impact of eternal mind and intellect, self soul has to act with senses. They are only the instruments of undergoing the past good deeds or bad deeds. Neither they are doer nor the self is doer but the complexity of attachment with three modes of nature is so deep and confusing that a simple thing that a self soul is different from body becomes incomprehensible.
These two are most dangerous looters as well as friend.
If one tends to follow material energy, they lead to darkness, but if the two are tamed by devotion to lord, the two lead to realization.
As the man of lust follows a beautiful looking woman without knowing that she is a eunuch, the self soul follows the mind and intellect like that illusion man. The eternal soul chooses to identify itself with them.
For this lord has instructed Arjun to dwell his mind and intellect in him. By this method he will reside in him.
Lord is eternal, even a part of material nature cannot enter lord. But when one thrust one’s mind and intellect towards lord, the self soul conditioned to follow them abides by it and follows the lord, leaving the company of material nature in form of mind and intellect.
The self soul with his senses, subdued, intellect and mind fixed in Lord Krishna, craves for nothing, becomes even minded to all, remains satisfied in Lord.
Lord’s instruction for all those who want emancipation from the cycle of birth and death, are clear and specific.
With the mind and intelligence attaching free self soul with material nature of senses and sense objects, through themselves, keep the transmigrating from one body to another, alive but when these two fixed in lord by chanting his names, hymns related to him, singing his glories, seeing evenness in all beings, bring one to back original home.
Yogi with attainment of self realization seeing even ness in all universe coming to existence by and from one omnipresent self is superior to soul having practiced ascetics; because he has been doing all those acts with a particular motive of obtain nearness to Lord or attaining liberation or attaining heaven with a desire to enjoy the celestial objects but all these desires are bondage, where as the devotee with no desire, only attached to lord attains Lord. All qualities of nature are binding and ascetics with a particular set of thinking may not lead to liberation. it may result in further bondage and never ending transmigration.
Yogi is superior to wise man having obtained knowledge of scriptures and coming to know the one superior form is the ultimate source of all beings.
Yogi is also superior to those who perform action with some motive. So Lord Krishna directs Arjun, formidable warrior of that time, to become yogi.
The attachment factor is so deep rooted that embodied soul is not ready to know itself because the ‘ego’ .about the self being embodiment.
Its complete identification with modification as body makes it unidentifiable.
Sages who have attained this , have been trying to make the human beings to know their true ‘selves’ but none is going that way preferring darkness to stay.
What is mind? It is a faculty, a revelation of lord himself. Lord says in chapter 10:
Now coming to verse 64 and 65 when a man of disciplined mind is able to control his senses and even in the midst of sense objects he is able to thwart any craving for sense objects and remains calm. he becomes free from likes and dislikes, attains tranquility of mind. it stays placid and steady. With attainment of such a tranquility of mind, all his sorrows come to an end; his intellect becomes established in the almighty lord. He is not affected by the dualities of material nature.
Nasti budhirayuktasya na chaayuktsya bhavanah I
Na chaabhavyatah shantirashantasya kutah sukham II (2.66)
For an unsteady minded, there is neither wisdom and nor divine feeling. Devoid of this person has no peace and without peace where is the happiness.
Real happiness and peace lies in our innermost. All of us, though consciously or unconsciously, through the process of what we call a life, create a certain image of ourselves. This image which we create for ourselves has nothing to do with reality. It has nothing to do with the real self-soul, which has embodied by material nature, only to undergo the fruits of past deeds. None can say with precision as to when this foolish servitor of lord Krishna went astray and identified itself with material nature. But one thing which is certain is that it was there and it will be there either in material nature or in service of eternity. The embodiment has to undergo the deeds in form of actions. Good deeds in past bodies result in material prosperity and bad deeds cause distress.
When this body is a field to undergo the fruits of past deeds why this foolish embodied self-soul has assumed itself doer?
This is because of identification and attachment with material nature in form of body, mind, intellect and senses, which result from attachment to three modes of nature.
When it comes to realize this from the devotion of mind and intellect to Lord Krishna, it becomes free to go to his real home.
If the mind and intellect remain unsteady as usually in the company of material nature, they shall not dwell of eternity.
Distancing from Lord the self soul again goes to deeper water of transmigration. Without devotion to Lord, there is no short cut to attain peace, without peace there is no happiness.
There is no parity of an ocean and a drop from it.
Chemically both have same symptoms, they are one and the same but a drop cannot be ocean. Lord Krishna is such a vastness enveloping entire cosmic, macro and micro and beyond that:
tuvamaksharam sadasattatparam yat (11.37)
Self soul has been in association of material nature and it has been so conditioned that it does not want to liberate itself from the modem of material nature. Actions don dispassionately become an instrument of freedom. When one is dispassionate, he acts selflessly. However, one cannot do so when he desires to satisfy his senses. When there is lack of steady intellect, it brings disbelief in existence of lord, such person never attains peace and he who have no peace, cannot be happy.
Think of the spiritual world!
There is neither thirst nor hunger,
All dualities diminish there, only lord and his servitors playing divine. There is no material rivalry, only eternal bliss, and eternal pleasure.
Indriyarham hi chartam yanmanoanuvidhiyate I
Tadasy harti pargya vayurnavamivimabhansi II
Tasmadyasya mahabaho nigrihitani sarvashah I
Indriyarhiindrebheystasya pargya partishthitah II (2.67-68)
The senses engaged in sense gratification, even one sense-attracting mind toward its gratification can sweep the intellect of this man like a wind sweeping a boat on water.
So whose all senses are completely controlled from their objects, his intellect is steady.
Whichever of roaming senses mind hankers after, it may carry away intellect of a man like wind capsizing a boat in water.
Senses themselves are not that much strong to carry away the intellect but mind attracted to, even if one of the senses, can cause havoc in the life of a person of wisdom. All senses when indulging in sense objects cause attraction and aversion.
Indrasayeindraasyarthe ragdvesho vayavsthito I
Tyorna vashamagachheto haysay paripanthino II (3.34)
Senses and their objects involve attachments and repulsions. One should never be swayed by them, as they are the two principal enemies blocking the way of liberation.
All senses and their objects are caused by qualities of nature. Mind, senses and intellect are so interred mingled that it is not possible to separate them.
One can not locate any of them at a particular part of body.
Only identification with outlets is not location of these eternal substance give to play eternal role in divine drama enacted by Lord Krishna
One can locate sense organs but not the senses. These are so thin and divine that these do not appear to be material just like their organs.
Whatever one perceives in mind, it is reflected to intellect and this inter- transmission in reflected to a particular sense organ causing an alert in organ itself. This causes craving and an attraction to sense objects. When this craving remains dissatisfied it causes repulsion. Each of desire being satisfied or dissatisfied causes its own effect. These further cause actions or reactions. All this is the process ensuring transmigration from one embodiment to another. So wise man does not attach to the senses or their objects and does every act without a sense of lust and attachment.
But how it is possible?
In verse 59, Lord Krishna says that forbidding senses from sense objects may deprive the senses from their activity. But the senses of person devoted to Lord free him from the palate of their objects. Senses cannot be controlled forcibly. Even if one controls in such a way, they may burst one day.
Devotion to Lord Krishna establishes a person in steadiness.
As such, whose all senses are established, he is of steady mind.
For making senses steady, devotion to Lord is paramount. Then this man of steady intellect shall not have any craving for sense objects. He shall keep the body until all its actions or reactions are complete and he is free from bondage.
The self is not a material.
All activities pertain to material nature and self-soul has no relation, whatsoever, with material nature.
This, eternal servitor of Lord has bonded itself with material nature through identification with matter, one cannot liberate itself.
However, by doing every thing selflessly, one may liberate from this unnecessary bondage.
Ya nisha sarvbhutanam tasyam jagriti sanyami I
Yasyam jagriti bhutani sa nisha pashayato muneh II (2.69)
The night, which beings sleep, the self-controlled keeps awakening and when the beings are awake, that seems to be night to the awakened one.
There is distinction of materialistic and spiritual approach.
The worldly people consider material prosperity as sole achievement of life.
This is day time for them. They work hard to attain this acquisition of wealth, property and establishing relations with worldly people.
But they keep away from attaining self realization and it is night for these materially engrossed persons.
In comparison to this an introspective enlightened person, these material properties are nothing in comparison to spiritual accomplishment. Acquisition of materialism is like night for wise. He keeps away from it. He not only realizes himself, he makes others too awakened.
Attachment and identification of self soul with material energy and accumulation of wealth has caused bondage of self and embodied it with unending cycle of transmigration.
Self realization that this self is spotless and pure; the wise man keeps meditating on Lord Krishna and conducts all actions of during the period of present embodiment,
All its actions are done selflessly for the benefit of others.
Thus the materialism becomes immaterial for those on the path of spirituality and this becomes vise versa for person longing material accumulation.
Material possession is prone to theft, injury to others, falsehood, haughtiness, dissension, amenity, distrust, competition, and indulgence in vices.
Those desirous of well being, distance the evil of materialism.
Brothers, wives, fathers, and friends, who are very near and dear to the heart, turn foes for a negligent sum of money. Even the least sum of amount upsets them and inflames their anger, so that they immediately part their company, all cordiality abandoned, they rival and even kill one another.
The wise thinks otherwise.
Attaining this human body which even demigods covet, if one disregards it, one mars own interest and meets an evil end.
The gratification of senses is a gateway to hell of transmigration whereas the detachment is open to liberation in this embodiment.
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.
However, a person devoted to Lord Krishna and percepting Lord everywhere and in every thing, stops craving for material sense gratification. It does not mean that this person is doing nothing. As long as this material body exists, it requires limited satiation of sense urges. However, he is detached with these activities like a yogi described in verse 7, 8 and 9 of chapter five of Shrimad Bhagwad Geeta.
Esha brahami sitithi
parth naenam prapya vimuhatiI
sithitvaasyamantkaleapi
brahamnirvarhamrichhati (2.72)
This Brahmi proposition, even if attained, at the arrival of end of embodiment, the person dying in this state goes to Lord’s eternal home.
The self soul is ever free from all materialism. it is pure transcendent. The body one attains to clear the works of previous bodies which come in form of happiness and distress.
Lord Krishna is divine gardener.
He keeps the self souls trim and fit for his kingdom by a continual pruning process that is why we undergo afflictions and sorrows.
Once one cultivates a divine prospective, things begin to fall in place. One’s life is transformed.
This transformation sometimes takes time unlimited, even life in several embodiments but at other time it happens in the twinkling of eye.
Actually self soul is not the doer. When one allows Lord Krishna to take first place in one’s life in a particular body, one finds that he has not only guided one out of wilderness of material but has blessed one to guide all other to whither their tormenting, frustrating and altogether adverse circumstances.
Even if this brahmi state is attained at the time of death of a body, the self soul attains its real state and goes to the Lord Krishna’s dominion.
Attaining this supreme state of bliss is possible even if one becomes desire less even at the time of departure from a body. This may be detachment with mind at that very crucial moment.
(END OF CHAPTER 18)
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