11.12.2009
Kriteakrite ch dvandvani kada shantani kasya va I
Evem gyataveh nirvedaadbhav tyagparovarti II (1)
Duality of this act done and this one remains to be done has been existing from the very beginning and it is not new one and these have never ceased to be in life of a particular body. Don’t contemplate doing or not doing something.
Lord Krishna specifies in Fifth chapter of Shrimad Bhagwad Geeta;
geyayah sa nitya sanyasi yo na dveshathati na kankshayati I
nirdavandvo he mahabaho sukham bandhat muchayate II (5.3)
The Karamyogi who neither hates nor desires is considered renouncer. He who is free from pair of opposites is easily freed.
Lord says that the doer who has lost attachment with actions and performs them as a duty towards divine self present in all beings, is devoid of hatred and love towards all beings. He sees everything full of Lord and every moment filled with his memory. Such soul is free while living in the embodiment and doing all deeds. as soul is not doer but assuming itself the doer it has invited limitless bondage. Only way to get rid of this cycle is to break attachment with actions and it be presumed that all actions are being done by Lord, for the Lord and they belong to Lord and this body is an instrument only.
All duties, consisting of specific rites, of those belonging to caste, creeds and other orders of life if attended with devotion to lord become supreme and conducive to liberation.
Again Lord Krishna says:
Na hi kashchitksharhamapi jatu tishathtiakaramkrit I
Karyate hivashah karam sarvah parkritijergurhei II (3.5)
An embodiment with living entity can not remain without action for even a moment, for everyone is driven to action by its nature- born qualities.
Till death of a body embodied soul appears to be executing actions coming as reaction of attachment and identification with modes of material nature. The embodiment is the effect of association with qualities of nature. Embodiment of human form is the result of mixture of three qualities.
The idea of “I” and “mine” is itself is the effect of mixtures of three qualities, since all intercourse through mind, sense objects, organs and pranas is the effect of a mixture of the gunas. One identifies one self with the body, organs etc. as one’s own as to say ‘I’ am a such and such son of such and such’ or I am a soldier, I am a man or woman’, it is my father, it is my house, I shall do this and that.
Often one addresses objects as one’s own. Mind, senses, organs and pranas are outcome of one or other qualities of nature. With association of them with each other is the cause of action.
Who transcendents three quality of material nature, one can be free.
Kasyaapi tat dhanyasy lokcheshthavloknatt I
Jeevatechha bubhuksha chbubhutsoupshamam gatah II (2)
It seldom occurs that seeing people enjoying, a wise person withdraws from all desires for living in body, enjoying material comforts and seeking knowledge about them.
It is unusual that while living among people one attains detachment. When all acts are devoted to Lord Krishna, this state can be achieved.
In chapter five of Shrimad Bhagwad Geeta Lord Krishna says
kayen mansa budhya kevalerindreyerapi I
yoginah karam kurvanti sangam tyaktvatamvishudhye II (5.11)
Karamyogi 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 attaining body 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, intellect and body are surrendered to Lord. Attachment completely banished from life span in a particular embodiment, having detached oneself, one is purified and pure soul is Lord Himself.
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.
yuktah karamfalam tyaktva shantimapnotineshthkim I
ayuktah kamkarerh fale sakto nibadhayate II (5.12 )
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, this person sits without attachment and witnesses all actions with no desire for fruits of actions. Thus whatever troubles befalls him 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 is attached 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 so 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 with them. But if these reactions are undergone without desire and attachment they result in liberation.
Anityam sarvamevedam tapptritaydushitam I
Assaram ninditam heyamiti nishchitya shamayati II (3)
All this in material manifestation is transient, governed by three type of pain caused by body, mind and destiny. Every material manifestation is unsubstantial and deserves to be ignored. Finding this realized wise soul always acts in a detach manner. All sense objects have been made to sustain life and wise man does not more motive with his own embodiment than this. This self soul attains peace through this conclusion. Lord Krishna says in chapter 8 Shrimad Bhagwad Geeta:
Abrahambhuvanatlokah punravartinoarjun i
Mamupetye tu kontey punarjanam na vidyatey II (16)
All planets from planet of Brahma (Lord of forms of beings) to the lowest planet are returnable to birth and rebirth after death but on attaining me there is no rebirth.
So when celestial planets of creator is transient what is the fate of this material world?
In chapter 13 again Lord Krishna says
Kary karan kartitve hetur pakritiruchayae I
Pursha sukh dukhanam bhoktritve heturuchayte II
purshah parkritstho hi bhunkte parikirtijan gurhan
Karnam gurh sagoas sadasad yonijanamasuII (13.20-21)
Material nature (in form of three modes) is said to be responsible for bringing forth the evolutes and the instruments ; while the individual Soul is said to be the enjoyer or sufferer having undergone the experience of joys and sorrows.
Only the Pursha seated in the Parkriti- body, mind, intellect, senses and sense objects- of the three gunas evolved from material nature and it is this contact with these three gunas that is responsible for the birth of this soul in good and bad wombs.
Again see following verses of chapter 8 of Shrimad Bhagwad Geeta
Sahasryugparyantamaharyadbarhamarho viduh I
Ratrim yugsahasraantanam teahoratravido janah II (8.17)
One thousand ages form one day of Brahma from human calculation and this much period forms his one night. Whoever knows this he is knower of the time of Brahma’s day and night.
Avayakadvyakatah sarvah parbhavatiaharagme I
Ratryagme parliyante tatrvaavayakatsangke II
Bhutgramah sa evayam bhutva bhutva parliyate I
Ratryaagmeavashyah parth parbhavatiaharagme II (8.18-19)
All beings become manifest on arrival of day of Creator and when his night arrives they again go in unmanifested state.
Thus all beings repeatedly go manifest and unmanifested. Helpless as they, with arrival of night of creator they are annihilated and on arrival of day all living entities are helplessly come into beings.
Koasso kalo vayah kim va yatra dvadvani v no nrirhamI
Tanyupkshya ytha praptvarti sidhimapnuyam II (4 )
At which time and at which age the embodied self soul was not ever overtaken by dualities of happiness and distress, heat and cold. When dualism always exists for beings then a wise one is happy to take what ever comes and thus attains happiness.
Lord Krishna says in Shrimad Bhagwad Geeta:
Santushtah satatam yogi yatatma drirhnishchayah I
Mayyarpitmanobudhryo madbhaktah sa me priyah II (12.14)
Always satisfied, self controlled, his mind and intellect devoted to me, devotee like this is very dear to me.
Seeing the reality, one goes non-envious to all living entities, friendly and more certainly kind to all beings, unattached, pride less, equal in happiness and distress, tolerant, he does not any trouble from any one nor he causes problem to any one.
Nana matam maharshirham sadhunam yoginam tatha I
Drshtva nirvedaam apannah ko na shamyati manavah II (5)
Seeing lot of difference among thinkers, Maharshis about self, embodiments and transmigration of self soul, a wise attains indifference and goes to peace.
Kritva murtiparigyanam chetnasaya na kim guruh I
Nirvedsamayuktaya yastaryati sansrite II (6)
Endowed with dispassion and equipoise a wise attains the knowledge of Consciousness and leads others to wisdom. Is that wise is not a Guru?
Pashya bhut vikarastantuvam bhutmataran yatharthatah I
Tatksharhambandhnirmuktah sawrupastho bhavishyasiII(7)
You have to see transformation of five basic elements in the embodiments and nothing more than these elements, then you will be free from bondage, establishing in your true eternal nature.
Vasna eiv sansar etti sarva vimunch tah I
Tatt tyago vasana tuagat sithatiryadya yatha tatha II (8)
Desires is the world, their sacrifice is sacrifice of world.
When no desire is left, no matter what fate this world or embodiment has.
Through these four verses Ashtavakar has sought to tell self realization seekers that the difference of opinion among the Thinkers, Yogis and Maharshis lead to confusion about the real nature of consciousness.
Lord Krishna also exhorts Arjun to get rid of the confusion and attain wisdom. In chapter 2 of Shrimad Bhagwad Geets Lord says:
yada te mohkalilam budhivayatitarishayati i
tada gantasi nirvedam shrotavayam shrutasya ch ii (2.52)
When your illumined intellect transcendent dense forest of
Illusion, then you will surpass what you have heard of Vedas and what is yet expected to be heard.
Attachment with transient and ephemeral relations of body, mind, Intellect, senses, sense objects and material nature is the cause of illusion.
This is our world to which we are deeply attached.
We have aptly identified our eternal self with a body which is decaying every day but we still acquire new clothes, ornaments, objects of beautification to make it look attractive.
We take bath to clean body so that others may not hate us, we eat good food to nourish it and we make relations with others for promoting more affectionate relations.
All these activities revolve around the body which is doomed to exhaust as soon as account of (Sanskaras) tendencies are over. But we shall be binding us further if we attach ourselves with these activities thinking that we are the doer. As eternal consciousness we are not he doer. This body is meant to undergo reaction. This will exhaust when this account of reactions is over. For no reason the eternal self has identified itself with action and has no senses to get rid of transmigration by seeing its true self.
Purpose of all injunctions of Vedas is to attain self realization and not merely acquire material prosperity.
Scriptures say that fate of five things in one’s life is already decided at the time of one’s conception in womb.
1. Aggregate wealth one will acquire.
2. One’s education.
3. One’s occupation.
4. Life span.
5. When, how and where one will die.
This act is going to happen even if you don’t desires. Your destiny is fixed, your character is fixed. This will make you act in the manner that the pre-destined events play out. So there is no room for illusion. We have a free will either to identify ourselves with these predestined reactions or detach us so as to go to real home. One could utilize this limited free will that one has, in a quest to evolve spirituality.
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 s8ize 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 is bliss but its contamination with material energy has caused dualities of happiness and distress, sorrow and joy and other like dualities. 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.
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 goes on from one journey to other. 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.
It wills 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 the actions, one can definitely be assured of going back to home.
(Thus ends chapter number 9)
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