21.12.2009
Janank Says
Akinchanbhavam svasthayam kopeentvaeapi durlabham I
Tyagaadane vihayeasmadahamase yathasukham II (1)
Feeling of dispossession is very difficult even while living a life of Mystic, but while abandoning the desire to possess and sacrifice, I happily live in this material.
There is not even a moment when a embodied soul remains without action as they come out as resultant reactions but a consciousness as a witnesses never does any act. When the seeker understands this, it is sees passing flow of nature.
While abandoning sense objects one is not able to be desire less.
Lord Krishna says:
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 now realized Janka says:
Kutraapi khedah kayasya jivhya kutraapi khidayate I
Manah kutraapi tyaktva purusharthe sitgitah sukham II (2)
Sometime material body feels pain, sometime it is palate which has it and still there are moments when one’s mind undergoes it. But transcending all these circumstances, I am liberated.
As Self is the cause and effect of nature and its qualities. These further results in various 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 has exceeded 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 as consciousness. He has nothing to do with sense objects.
Lord Krishna says to Arjun that when one is not happy to achieve desired result nor is distressed on obtaining unpleasant outcome, the embodied soul is steady and situates in Braham:
na prihrishyiet priyam prapya nadvijetprapya chapriyam I
sitharbudhirasamudho brahamvidbarahmarhi sithitah II (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 outcome, and the knower of Lord / Self lives eternally in union with Lord.
Kritam kimapi neiv sayaditi sanchitya tatavatah I
Yada yatkartumayayati tatkritvaasse sukham II (3)
Knowing that the self is not the doer, whatever nature presents I undergo each reaction selflessly.
Lord Krishna says to Arjun:
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 of object or creature.
Karamnaishkarmyanarbandhbhava dehasthyoginah I
Sanyogayogvirahadahamasse yathsukham II (4)
Identifying with material body, Yogis tend to do certain acts for emancipation and also tend to discipline certain activities but I being witness, have neither attraction nor distraction for any act and I am pleased abandoning all attachment or aversion.
Whole scriptural injunctions are laid down for material acquisition and ultimately attaining liberation from transmigration but who is no identified with material body does not follow these prescribed rules.
Arthanarthou na me sithitya gatya va shayen va I
Tishthan gachhan savapanstasmadahamasse yathsukham II (5)
Neither I benefit from sitting, moving, or sleeping nor do I face any loss so I am equipoise in all these circumstances.
Savpto nasati me hanih sidhiryatanvato na va I
Nashoullaso vihayeasmadahas sukham II (6)
I have nothing to lose from sleep and nothing to gain from attaining power, so abandoning any failure or success; I live as I am pleased.
As self has nothing to gain from any mystic power nor it has to lose something from sleep, self soul being equipoise remains
Spirit is divine unchangeable .
Sukhadiroopnayamam bhaveyshavalokya bhurishah I
Shibhashubhe vihayeasmadahamasse sukham II (7)
By continuous observation, I have concluded that there is no fixed principle regarding pleasure or displeasure in any particular object or situation. So I abandoning thought of being one thing as pleasant and unpleasant, I live as I please.
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 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.
Lord Krishna tells Arjun while explaining the difference of material body and its witness in chapter 13 of Shrimad Bhagwad Geeta, that whatever is existing being or non being is because of these two.
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.
There is nothing animate or inanimate in this universe which is without self.
This field is referred to in chapter 13 as material nature which has been related to be the eternal mother of all beings and lord himself to be impregnate in chapter 14.
So whatever one can see, perceive in the universe, it is has come into being on account of the union of matter and spirit.
This is the gospel of oneness of every creature with Lord Krishna. There is nothing born out of anything other than Lord Himself. He is the nature, he is the creator, he is the sustainer, he is the destroyer as well.
So whatever has come into being, it is the direct result of depiction dream of Lord and his blissful play with his Maya or nature or an act of modification.
One can again see this reasoning in dreaming by one self.
Whatever one come across in his dream, it is entirely one self and nothing in dream comes from outside.
It is all creation of one’s own mind. Whether conscious or unconscious, total depiction is of accumulation in mind.
With this experience of one’s own dream, one can imagine the divine dream of self, working constantly in sequence and equilibriums.
Circumspecting entire visible material exposure and divine set up
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 embodied 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 fewer requirements to keep body as per dictates of destiny. 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, it has to leave every thing here.
One should receive these things as a trustee of Lord as every thing belongs to Him.
(Here ends chapter thirteen)
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