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)
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