30.11.2009
Ashtavakar uvach:
Avinashinamatnamekam vigyaye tatvatah I
Tuvamataagsy dheerasya kathamarthamarjane rattih II (1)
Knowing your soul one indivisible, you are steady self realized, how then you feel pleasure in acquiring wealth?
Atamagyanadaho preetivishaybhramgochare I
Shukreragyanato lobho yatha rajatvobharme II(2)
It is true that when one does not know the reality of mother of pearl is not silver, one longs for silver from mother pearl but on having knowledge, one does no longer is greedy for it, so self realized sensing transitory nature of material nature, has no infatuation for sense objects .
Vishvam safurti yatredam taranga iiv sagre I
Soahamasmiitti vigyaye kim deen iiv dhavasi II (3)
Knowing you as eternal consciousness source of entire creation, how you are running after transitory sense objects out of lust
Shurtvaaapi shudhchetanyamatamamattisundram I
Upastheatyantsansakto malinyamadhigadhigachhati II (4)
From your spiritual master and Holy Scriptures, you have realized yourself as eternal pure consciousness, how then you running after sordid sensual objects.
With realization of fact that one has no relation with embodiment which is meant for undergoing the past reaction to clean the dirt f identification and attachments, the wise man does not indulges in transitory sordid sensual pleasure.
Material and Spiritual nature of Lord Krishna are real cause of entire creation.
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. Gold ornaments in any form remain gold as their ultimate end. Self souls emanating from Lord Krishna ultimately abide in their source. There may be difference of approach but ultimate source of entire creation is one. Self soul is one but it seems to be divided. It is never born nor does it ever die. WE are not this body but only pure consciousness. Knowing one’s eternal nature one cannot go to identify with reactions of material nature. Though seemingly doing act of nature, mental detachment is be achieved.
And ‘Braham’ or self or Lord Infinite alone is eternal, in ever changing creations and it is the cause of all objects. Soul is eternal and transcendental. Lord Krishna says in Shrimad Bhagwad Geeta;
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.
Knowing our nature Ashtavakar emphasize on detachment from sensual pleasures.
Sarvbhuteshu chatamanam sarvbhutani chatamani I
Munerjanat ashcharyam mamatavamanuvartate II (5)
It is astonishing that a wise man knowing all beings in self and self being in all should still indulge in identification and attachment.
This is revelation of reality. Lord Krishna has expounded on this point, in different references.
In chapter 18 verse 20 Lord Krishna explains that the wisdom by which one undivided Spiritual Nature is seen in all living beings, though seemingly divided into innumerable forms, this wisdom is born of goodness mode of nature.
Sarvabhuteshu yenekam bhavam avayayamekshte I
Avibhaktam vibhakteshu tajgyanam vidhi satvikam II (18.20)
Knowledge by which a man perceives one imperishable divine existence as undivided and equally present in all individual beings, know that knowledge culminating from goodness qualities of material nature.
One and only one omnipresent Lord is pervading this gross and subtle universe. It is created by his ‘Maya’ the inscrutable power of Lord, takes shape of different beings and different things like fire in combustible things.
The knowledge by which one sees in all, one ‘Self’ that is true knowledge.
One can make out from simple inference, a true conclusion that in all creatures same ‘consciousness’ is a part and parcel of all pervading ‘Super Consciousness’ exists and which is consonantly keeping them alive.
There is neither real nor superfluous difference. But the misconception causes illusion through darkness.This darkness is ignorance of your real self.
Asithitah parmaaduvtam moksharthoapi vyavasthitah I
Ashchaya kamvashgon vikalah kelishikshaya II (6)
It is astonishing to see that wise man having reached unflinching non dual state and seeking liberation from transmigration is still perturbed by sexual instinct due to past practice in many embodiments.
Udbhutam g yandurmitramavdharyaatidurbalah I
Ashcharyam kamamakankshetkalamantamanushritah II(7)
Desire is the formidable enemy of wisdom. Everything related to material body is transitory. Having known this you still indulge in sense gratification.
Desire as a whole is denigrating but instinct to copulate is very dangerous as it causes fall of wise man. Lord Krishna says in Shrimad Bhagwad Geeta
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 or failure, this is yoga of equipoise.
The wise man remains equipoise in all circumstances.
Lord advises Arjun to act selflessly without any attachment to success or failure. Since it is the material ego which has caused bondage.. 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.
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.
Ihanmutra viraktasy nityanityavivekinah I
Ashcharyam mokshkamasy mokshadev vibhishikah II (8)
It is surprising that wise man having seen the difference of transient and transcendental and being free from duality, acts assiduously for material objects.
There is very thin difference in perception of wise and ignorant. Wise acts in a manner in which acts an ignorant but acts of ignorant are binding because of identification and attachment. Same acts done by wise become liberating.
Lord Krishna says in Shrimad Bhagwad Geeta:
Saktah karmarhiavithvano yatha kurwanti bharat I
Kuryadvidvanstathaasaktachikirshurloksangraham II (3.24)
Arjun! As unwise act with attachment, so should do the wise man ,seeking maintenance of world order without attachment.
Na budhibhedam janyedagyanam karamsanginam I
Joshyetsarvakarmarhi vidvanyuktah samacharan II (25)
A wise man established in self should not unsettle the mind of ignorant attached to action, but should get them to perform all their duties, performing his own duties as well.
Parkriteh kriyamarhani gurheih karmarhi sarvashah I
Ahankarvimurhatma kartaahamiti manyate II
Tatvavitu mahabaho gurhkaramvibhagyoh I
Gurhah gurheshu vatant iti matva na sajjate II (27-28)
All actions are being perform ed by modes of nature, but with mind deluded by egoism, embodied soul thinks itself doer.
He who has a insight of respective spheres of the qualities of nature and their actions, holding that qualities are playi9ng with qualities does not attach to them.
Parkritegurhsamudhah sajjante gurhkarmasu I
Tankritsanvido mandankritsanna vichalyet II (29)
Deluded by qualities of nature, persons remain attached to them and their actions; the man of perfect knowledge should not unsettle those ignorant.
Mayisarvarhi karmarhi sanyas adhiatmchetsa I
Nirashirnirmamo bhutwa yudhasv vigatjavarah II (30)
Therefore dedicating all actions to Me with your mind fixed on Me the Self of all, freed from hope and attachment, your mental ailment cured, you fight in battle.
Sadrisham cheshathate svasyah prikritergyanvanapi I
Parkritim yanti bhutani nigarah kim karishayati II (3.33)
All living beings follow their tendencies: even wise man acts according to his tendencies of his own nature, what is the use of restraint?
So embodied soul is bound to act, act as per dictate of tendencies. Ashtavakar is going to elaborate this in coming chapters.
Dheerastu bhojyamanoapi peedhyamanoapi sarvada I
Atmanam kewalam pashyanan tushayati na kupayati II
Cheshthmanam shariram sawam pashyati anya sharervat I
Sanstave chapi nindayam katham kshubhenmahashayahII
Mayamatramidam vishvam pashyan vugatkoutukah I
Api sannihatam mrityo katham trasyati dheerdhih II (9-11)
Wise man on being tortured or on being feasted, sees self all around, he is neither happy on being tormented nor happy on being given elevation. He sees self doing in happening of all these acts.
Wise man percepting his embodiment undergoing reactions of past deeds like body of any other person or being undergoing such reactions. He is undisturbed by the natural reactions.
Whose consciousness is merged in transcendence, such Yogi seeing this world as pure illusion, and devoid of any interest in it, how should the strong-minded person, feel fear, even at the approach of death?
Lord Krishna in Shrimad Bhagwad Geeta in chapter 6 states:
atamoupmyen sarvatra samam pashayati yoarjun I
sukham va yadi va dukham sa yogi parmo matah II (6.32)
Arjun! who looks on all as one, like one self in him, looks upon the joy and sorrow of all with a similar eye- such Yogi is deemed to be highest of all.
Height of Yoga comes through perception of sameness, which is possible only on self realization.
See following verses of chapter 6 of Shrimad Bhagwad Geeta:
Jitaatmanah pashantasy parmatma samahitah I
Sheetousharhsukhdukheshu tatha manapmanyo II
Gyanvigyantriptama kutastho vijitendrayah I
Yukat itiuchayate yoginsam loshtahamkanchanah II.
Suhranmitraudaseenmadhasthdveshbandhushu I
Sadhushuapi ch papeshu sambudhivishiyate II ( 6.7-9)
Who has conquered his self, is serene and devoted to Lord, is not perturbed while in the midst of opposites, such as cold and heat, joy and sorrow, honor and ignominy.
Yogi whose mind is satiated with knowledge of self and its manifest divinity, who is unmoved in every proposition, which has controlled all his senses and to whom dust, stone and gold is same, is said to be realized one.
He who sees without any difference, to well wishers and neutrals as well as mediators, friend and foes, relatives and enemies, virtuous or sinful with same eye, stands Supreme.
Nispreeham mansam nerashyeapi mahatamanah I
Tasyaatamgyantriptasy tulna kein jayate II (12)
Savbhavadev janano drishayametanna kinchin I
Idam grahyamidam tyajaym sa kim pashyati deerdhihII(13)
Antastyakatkashayasy nirdvanvasy nirashishah I
Yadidirachhagto bhogo na dikhaye na tushtaye (14)
An enlightened self soul, not desirous of liberation or stillness of mind can be compared with no one.
He knows that all this is superimposition of material nature over eternal nature, entire spectrum is nothing but mirage and hallucination, how such a illustrated person can brood as to what is to be had and what is to be avoided.
Who has relinquished all desires and aversions, is unperturbed from distress and happiness, destined objects coming as usual is neither happy nor is under pain.
This is the epitome of self realization. Self
The realized soul sees all perceptible work appearing as universe another form of Lord.
Ishvasyoupnishad in its first verse says
Ishvasayamidam sarvam yat kim ch jagtyamjagat I
Ten tyakten bhunjeetha ma gridha kasy swid dhanam II
This entire universe is pervaded by Almighty. Detachedly enjoy it, don’t attach with any object, who has ever taken this acquisition with it.
Self soul when realized self controlled and he finds Lord within and is satisfied within.
Lord Krishna says in Shrimad Bhagwad Geeta:
yatendriyamanobudhirmunirmokshparayarhah I
vigatechhabhayakrodho ya sada mukta ev ch II (5.28)
All thoughts of external enjoyment banished mentally, with gaze fixed on space between the eye-brows, having regulated outgoing and incoming breaths of nostrils, Yogi who has brought his senses, mind and intellect under control and is free from desire, fear and anger is ever liberated.
(Here ends chapter 3)
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