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Know Me The Immutable As A Non-Doer!!!
Know Me The Immutable As A Non-Doer!!!
by Mrityunjayanand Jee on Wednesday, April 14, 2010 at 5:39pm
Sri Krishn represents himself as the maker of the four classes. Does it mean that he has divided men into four rigid categories determined by birth? The truth is rather that he has divided actions into four classes on the basis of inherent properties. All the same, as he tells Arjun,he-the imperishable God-is a non-agent and should be known as such.
Sri Krishn says in Bhagwad Geeta:
*
*
cāturvarṇyam mayā sṛṣṭam
guṇakaramavibhāgaśaḥ,
tasya kartāram api mām
viddhy akartāram avyayam
"Although I have created the four classes (varn )-Brahmin, Kshatriya, Vaishya and Shudr-according to innate properties and actions, know me the immutable as a non-doer."
*
*
The innate property (gun) of a being or of a thing is a measure, a yardstick. If the dominant property is that of ignorance or darkness (tamas), it will result in an irresistible inclination to laziness, excessive sleep, wantonness, aversion to work, and compulsive addiction to evil in spite of the realization that it is evil. How can worship commence in such a state?We sit and worship for two hours and we try to do it with the utmost earnestness, and yet we fail to secure even ten minutes that are truly propitious.The body is still and quiet, but the mind which should be really quiet soars aloft weaving webs of fancies. Waves upon waves of speculation toss it. Then why do we sit idly in the name of meditation and waste time? The only remedy at this stage is it dedicate ourselves to the service of wise men who dwell in the unmanifest and of those who have gone ahead of us on the path. This will subdue negative impressions and strengthen thoughts that are conducive to worship.
Gradually, with the diminishing of forces of darkness and ignorance, there is the growing sway of the quality of rajas, and a partial awakening of the property of good and moral virtue (sattwa) as well, because of which the worshipper’s ability is elevated to the Vaishya level.Then the same worshipper begins spontaneously to imbibe qualities such as control of the senses and to accumulate other virtuous impulses. Proceeding further on the path of action, he is endowed with the wealth of righteousness. The property of rajas now grows faint and tamas is dormant. At this stage of development the worshipper steps on to the Kshatriya level. Prowess, the ability to be immersed in action, unwillingness to retreat, mastery over feelings, the capacity to carve his way through the three properties of nature-are now the inherent features of the worshipper’s disposition. With yet further refinement of action, sattwa makes its approach, at which there is the evolution of virtues such as control of the mind and senses, concentration, innocence, contemplation and abstract meditation, and faith as well the capacity to hear the voice of God-all qualities that provide access to Him. With the emergence of these qualities the worshipper comes to belong to the Brahmin class. This, however, is the lowest stage of worship at this level. When ultimately the worshipper is united with God, at that point-the highest point-he is neither a Brahmin, nor a Kshatriya, nor a Vaishya, nor a Shudr.So worship of God is the only action-the ordained action. And it is this one action that is divided into four stages according to the motivating properties. The division was made, as we have seen, by a saint—by a Yogeshwar. A sage dwelling in the unmanifest was the maker of this division. Yet Sri Krishn tells Arjun to regard him, the indestructible and maker of varn, as a non-doer. How can it be so?We will see this in next verse.
Sri Krishn says:
*
*
na mām karmāṇi limpanti
na me karmaphale spṛhā,
iti mām yo’bhijānāti
karmabhir na sa badhyate
"I am unsullied by action because I am not attached to it, and they who are aware of this are in the like fashion unfettered by action."
*
*
Sri Krishn is unattached to the fruits of action. He says that the deed by which yagya is accomplished is action, and that the one who tastes the nectar of wisdom generated by yagya merges into the changeless, eternal God. So the final consequence of action is attainment of the Supreme Spirit himself. And Sri Krishn has overcome even the desire for God because he has become identical with Him. So he is also unmanifest like God. There is now no power beyond for which he should strive. So he is untouched by action, and they who know him from the same level, from the level of God realization, are also not bound by action. Such are the realized sages who have reached the level of Sri Krishn’s accomplishment.
*********************************************************
As expounded by most revered Gurudeo,my spiritual mentor
*********************************************************
Sri Krishn says in Bhagwad Geeta:
*
*
cāturvarṇyam mayā sṛṣṭam
guṇakaramavibhāgaśaḥ,
tasya kartāram api mām
viddhy akartāram avyayam
"Although I have created the four classes (varn )-Brahmin, Kshatriya, Vaishya and Shudr-according to innate properties and actions, know me the immutable as a non-doer."
*
*
The innate property (gun) of a being or of a thing is a measure, a yardstick. If the dominant property is that of ignorance or darkness (tamas), it will result in an irresistible inclination to laziness, excessive sleep, wantonness, aversion to work, and compulsive addiction to evil in spite of the realization that it is evil. How can worship commence in such a state?We sit and worship for two hours and we try to do it with the utmost earnestness, and yet we fail to secure even ten minutes that are truly propitious.The body is still and quiet, but the mind which should be really quiet soars aloft weaving webs of fancies. Waves upon waves of speculation toss it. Then why do we sit idly in the name of meditation and waste time? The only remedy at this stage is it dedicate ourselves to the service of wise men who dwell in the unmanifest and of those who have gone ahead of us on the path. This will subdue negative impressions and strengthen thoughts that are conducive to worship.
Gradually, with the diminishing of forces of darkness and ignorance, there is the growing sway of the quality of rajas, and a partial awakening of the property of good and moral virtue (sattwa) as well, because of which the worshipper’s ability is elevated to the Vaishya level.Then the same worshipper begins spontaneously to imbibe qualities such as control of the senses and to accumulate other virtuous impulses. Proceeding further on the path of action, he is endowed with the wealth of righteousness. The property of rajas now grows faint and tamas is dormant. At this stage of development the worshipper steps on to the Kshatriya level. Prowess, the ability to be immersed in action, unwillingness to retreat, mastery over feelings, the capacity to carve his way through the three properties of nature-are now the inherent features of the worshipper’s disposition. With yet further refinement of action, sattwa makes its approach, at which there is the evolution of virtues such as control of the mind and senses, concentration, innocence, contemplation and abstract meditation, and faith as well the capacity to hear the voice of God-all qualities that provide access to Him. With the emergence of these qualities the worshipper comes to belong to the Brahmin class. This, however, is the lowest stage of worship at this level. When ultimately the worshipper is united with God, at that point-the highest point-he is neither a Brahmin, nor a Kshatriya, nor a Vaishya, nor a Shudr.So worship of God is the only action-the ordained action. And it is this one action that is divided into four stages according to the motivating properties. The division was made, as we have seen, by a saint—by a Yogeshwar. A sage dwelling in the unmanifest was the maker of this division. Yet Sri Krishn tells Arjun to regard him, the indestructible and maker of varn, as a non-doer. How can it be so?We will see this in next verse.
Sri Krishn says:
*
*
na mām karmāṇi limpanti
na me karmaphale spṛhā,
iti mām yo’bhijānāti
karmabhir na sa badhyate
"I am unsullied by action because I am not attached to it, and they who are aware of this are in the like fashion unfettered by action."
*
*
Sri Krishn is unattached to the fruits of action. He says that the deed by which yagya is accomplished is action, and that the one who tastes the nectar of wisdom generated by yagya merges into the changeless, eternal God. So the final consequence of action is attainment of the Supreme Spirit himself. And Sri Krishn has overcome even the desire for God because he has become identical with Him. So he is also unmanifest like God. There is now no power beyond for which he should strive. So he is untouched by action, and they who know him from the same level, from the level of God realization, are also not bound by action. Such are the realized sages who have reached the level of Sri Krishn’s accomplishment.
*********************************************************
As expounded by most revered Gurudeo,my spiritual mentor
*********************************************************
Varn" Denotes "Form" And Deviation From The Way Of Ordained Action Is Varnsankar!!!
Varn" Denotes "Form" And Deviation From The Way Of Ordained Action Is Varnsankar!!!
by Mrityunjayanand Jee on Saturday, April 17, 2010 at 6:56pm
It is the ordained action, rather than mankind, that Yogeshwar Krishn has divided into four VARN or classes. A worshipper with inadequate knowledge is at the Shudr stage. So it is incumbent on him to begin his quest with rendering of service as required by his native ability, for thus alone can the proficiencies of the Vaishya, Kshatriya, and Brahmin classes be gradually inculcated in him. Thus only will he be enabled to ascend step by step. At the other end, the Brahmin too is flawed because he is yet distant from God. And, after he has merged with that Supreme Being, he ceases to be a Brahmin. "Varn" denotes "form." A man’s form is not his body but his inborn disposition.Sri Krishn tells Arjun in the third verse of Chapter 17 :"Since the faith of all men, O Bharat, is according to their inherent propensity and man is essentially reverent, he is what his faith is." Every man’s character is moulded by his faith and the faith is according to his dominant property. Varn is thus a scale, a yardstick, to measure one’s capacity for action. But with the passing of time we either grew oblivious of or discarded the appointed action, began to decide social status by heredity-thus treating varn as caste, and laid down rigid occupations and modes of living for different men. This is social classification, whereas the classification made in the Geeta is spiritual. Moreover, they who have thus twisted the meaning of varn have also distorted the implications of action. With the passage of time, thus, varn came to be determined by birth alone. But the Geeta makes no such provision.Sri Krishn says that he was the creator of the fourfold varn. Are we to assume from this that there was creation within the boundaries of India alone, for castes such as ours cannot be found anywhere else in the world? The number of our castes and subcastes is beyond counting. Does this mean that Sri Krishn had divided men into classes? The definitive answer to this is found in the thirteenth verse of Chapter 4, where, he declares: ‘‘I have created the four classes (varn) according to innate properties and action." So he has classified action, not men, on the basis of inherent properties. The meaning of varn will be understood without difficulty if we have grasped the significance of action, and the import of varnsankar will be clear if we have comprehended what varn is?
One who deviates from the way of ordained action is VARNSANKAR . The true varn of the Self is God himself. So to stray from the path that takes the Self to God and to be lost in the wilderness of nature is to be varnsankar.Sri Krishn has revealed that no one can attain to that Supreme Spirit without setting upon the way of action. Sages of accomplishment who are emancipated neither gain from undertaking action nor lose by forsaking it. And yet they engage in action for the good of mankind. Like these sages, there is nothing that Sri Krishn has not also achieved, but he yet continues to labour diligently for the sake of men who lag behind. If he does not perform his given task well and earnestly, the world will perish and all men will be varnsankar (Bhagwad Geeta- 3:22-24). Illegitimate children are said to be born when women turn adulterous, but Sri Krishn affirms that all mankind is under the threat of falling into the varnsankar state if the sages who dwell in God refrain from fulfilling their obligation. If these sages desist from the performance of their assigned task, the unaccomplished will imitate them, discontinue worship, and for ever wander in the maze of nature. They will thus become varnsankar, for the immaculate God and the state of actionlessness can be achieved only by an undertaking of the ordained action.
*********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
One who deviates from the way of ordained action is VARNSANKAR . The true varn of the Self is God himself. So to stray from the path that takes the Self to God and to be lost in the wilderness of nature is to be varnsankar.Sri Krishn has revealed that no one can attain to that Supreme Spirit without setting upon the way of action. Sages of accomplishment who are emancipated neither gain from undertaking action nor lose by forsaking it. And yet they engage in action for the good of mankind. Like these sages, there is nothing that Sri Krishn has not also achieved, but he yet continues to labour diligently for the sake of men who lag behind. If he does not perform his given task well and earnestly, the world will perish and all men will be varnsankar (Bhagwad Geeta- 3:22-24). Illegitimate children are said to be born when women turn adulterous, but Sri Krishn affirms that all mankind is under the threat of falling into the varnsankar state if the sages who dwell in God refrain from fulfilling their obligation. If these sages desist from the performance of their assigned task, the unaccomplished will imitate them, discontinue worship, and for ever wander in the maze of nature. They will thus become varnsankar, for the immaculate God and the state of actionlessness can be achieved only by an undertaking of the ordained action.
*********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
Seeker's Mind - Different Stages Till Accomplishment!!!
Seeker's Mind - Different Stages Till Accomplishment!!!
by Mrityunjayanand Jee on Tuesday, April 20, 2010 at 4:09pm
There is constant growth of wisdom after the commencement of spiritual adoration, or worship.Scholars of great erudition have ascribed four stages to this process, they are brahmvitt, brahmvidwar, brahmvidwariyan, and brahmvidwarisht.The mind of an ordinary man is some how different to these stages.Brahmvitt is the mind that is embellished with knowledge of the Supreme Spirit (brahmvidya).Since at the beginning this wisdom is endowed With knowledge of God, it is called brahmvitt.Brahmvidwar is that which has achieved excellence in such knowledge. Gradually, as evil impulses are subdued and the knowledge of God is enriched, this wisdom is said to be brahmvidwar. As it ascends yet higher and gets more refined, it comes to be known as brahmvidwariyan. Rather than just achieving distinction in the knowledge of God, brahmavidwariyan is the mind that has turned into a medium for the dissemination of the knowledge and for guidance to others who wish to go along the way.At this stage, the sage who is blessed with knowledge of God also achieves the capacity to bring others on to the way of spiritual growth.
Brahmawidwarisht represents that last stage in which it is flooded with consciousness of the adored God. The highest point of wisdom is brahmvidwarisht, that state of divine inundation in which the spirit of God flows through it like a crystal current.
The mind has its existence until this stage, because the God who irradiates it is yet removed from it. The worshipper is yet within the bounds of nature and, although in an elevated state, he is still subject to recurrent birth and death.
When the mind (Brahma) dwells in celestial radiance, the whole being and its current of thought are awake and alert. But they are unconscious and inert when they are beset by spiritual ignorance. This is what has been described as brightness and darkness or day and night. These are but figurative renderings of different states of mind.
Even in this superior, Brahma-like state, blessed with knowledge of God and overflowing with his radiance, the relentless succession of the day of spiritual knowledge (which unites the Self with the Supreme Spirit) and the night of ignorance, of light and darkness, persists. Even at this stage maya is still in command. When there is resplendence of knowledge, insensate beings come to consciousness and they begin to see the supreme goal. On the other hand, when the mind is submerged in darkness, beings are in a state of nescience (the lack of knowledge). The mind cannot then ascertain its position and the progress towards God comes to a standstill. These states of knowledge and ignorance are Brahma’s day and night. In the light of day the numerous impulses of mind are lit up by God’s effulgence, whereas in the night of ignorance the same impulses are buried under the impenetrable gloom of insensibility.
Realization of the immutable, unmanifest God, who is indestructible and much beyond the unmanifest mind, is effected when the inclinations to both good and evil, to knowledge and ignorance, are perfectly hushed, and when all the currents of will-the sensible as well as the insensible-that disappear from view in the darkness of night and emerge in the light of day are obliterated.
An accomplished Soul is one who has gone beyond these four stages of the mind. There is no mind within him because it has turned into a mere instrument of God. Yet he appears to have a mind because he instructs others and prompts them with firmness.But, in truth, he is beyond the sway of the mind’s operation, because he has now found his place in the ultimate unmanifest reality and won freedom from rebirth. But prior to this, when he is still in possession of his mind, he is Brahma and subject to rebirth.
Men who have attained to this state enter into and dwell in the Supreme Spirit from whom all mankind is born. The minds of such sages are mere instruments and it is they who are called "prajapati."
Casting light upon these matters, Sri Krishn says in Bhagwad Geeta:
*
*
sahasrayugaparyantamaharyad brahmano viduh
rātrim yugasahasrāntām te’horātravido janāh
"Yogi who know the reality of one day of Brahma which is of the duration of a thousand ages ( yug) and of one night which is also equal to a thousand ages know the essence of time."
*
*
In this verse, day and night are used as symbols of knowledge and ignorance. Brahma comes into being when the mind is endowed with the knowledge of God (brahmvitt), whereas the mind which has achieved the state of Brahmvidwarisht marks the crowning point of Brahma. The mind which is possessed of knowledge is Brahma’s day. When knowledge acts upon the mind, the yogi makes his way towards God and the innumerable predilections of his mind are suffused with his radiance. On the other hand, when the night of ignorance prevails, the mind and heart are swamped with the contradictions of maya between manifold impulses. This is the furthest limit of light and darkness. Beyond this there is neither ignorance nor knowledge, because the final essence that is God is now directly known. Those yogis who know this essence know the reality of time. They know when the night of ignorance falls and when the day of knowledge dawns, and also the limits of the dominance of time-the point to which it can pursue us.
The sages of yore described the inner realm as thought or sometimes as intellect.In the course of time, functions of the mind were divided into four categories which came to be known as mind, intellect, thought and ego, although impulses are in fact endless. It is within the mind that there are the night of ignorance and also day of knowledge. These are the days and nights of Brahma. In the mortal world, which is a form of darkness, all beings lie in a state of insensibility.Roaming about amidst nature, their mind fails to perceive the radiant God.But they who practise yog have woken up from the slumber of insensibility and begun to make their way towards God.
According to Goswami Tulsidas in the Ram Charit Manas, his version of the Ramayana, even the mind possessed of knowledge is degraded to the state of ignorance by evil association. But it is re-imbued with light by virtuous company.This alternation of spiritual ascendancy and decline continues till the moment of attainment. After realization of the ultimate goal, however, there are no Brahma, no mind, no night, and no day. Brahma’s day and night are just metaphors. There is neither a night nor a day of a thousand years, nor even a Brahma with four faces. The brahmvitt, brahmvidwar, brahmvidwariyan, and brahmvidwarisht, four successive stages of mind, are his four faces, and the four main divisions of the mind are his four ages (yug). Day and night abide in the tendencies and operations of the mind. Men who know this secret understand the mystery of time-how far it pursues us and who can transcend it.Sri Krishn then goes on to explain the deeds that belong to day as also those that belong to night: what is done in the state of knowledge and that which is done in the obscurity of ignorance?He says:
*
*
avyaktād vyaktayah sarvāh prabhavantyaharāgame
rātryāgame pralīyante tatraivāvyaktasanjñake
"All manifest beings are born from the subtle body of Brahma at the outset of his day and are also dissolved in the same unmanifest body at the fall of his night.’’
*
*
With the dawning of a day of Brahma’s, that is, with the inception of knowledge, all beings come awake in their unmanifest mind, and it is within the same subtle, unmanifest mind that they lapse into unconsciousness. They are unable to see the Supreme Spirit, but they have an existence. The mind, unmanifest and invisible, is the medium of both consciousness and unconsciousness, of both knowledge and nescience (the lack of knowledge).He adds further:
*
*
bhūtagrāmah sa evāyam bhūtvā bhūtvā pralīyate
rātryāgame’vaśah pārtha prabhavatyaharāgame
"The beings who thus wake up into consciousness are compelled by nature to relapse into unconsciousness with the coming of night and they are then, O Parth, reborn with the advent of day."
*
*
As long as the mind persists, the succession of knowledge and ignorance goes on. So long as this continues, the seeker is only a worshipper rather than an accomplished sage.He adds further:
*
*
parastasmāttu bhāvo’nyo’vyakto’vyaktātsanātanah
yah sa sarvesu bhūtesu naśyatsu na vinaśyati
"But beyond the unmanifest Brahma there is the eternal, unmanifest God who is not destroyed even after the destruction of all beings."
*
*
On the one hand, the mind that is Brahma is imperceptible. It cannot be known by the senses. On the other, there is the eternal, unmanifest Supreme Spirit who is not destroyed even with the destruction of physical beings, or of the invisible Brahma (mind) which gains consciousness with the arising of knowledge and sinks into unconsciousness with the setting of knowledge into the darkness of ignorance. God exists even after the destruction of inclinations of the mind which wake up in the light of day and fall back into insensibility in the darkness of night. These upward and downward motions of the mind cease only after the attainment of God who is the ultimate abode. With the realization of the Supreme Spirit, the mind is coloured by him and becomes what he is. This is the point when the mind is annihilated and in its place only the eternal, unmanifest God remains.
And finally Sri Krishn concludes:
*
*
avyakto’ksara ityuktastamāhuh paramām gatim
yam prāpya na nivartante taddhāma paramam mama
"The unmanifest and imperishable God who is said to be salvation and after realizing whom one does not come back to the world, is my ultimate abode."
*
*
That eternal unmanifest state is immortal and that is called enlightenment (or attainment) of the supreme goal ! Sri Krishn says, "'This is my ultimate abode, after attaining which one does not return to mortal life and is not reborn."
*********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
*********************************************************
Brahmawidwarisht represents that last stage in which it is flooded with consciousness of the adored God. The highest point of wisdom is brahmvidwarisht, that state of divine inundation in which the spirit of God flows through it like a crystal current.
The mind has its existence until this stage, because the God who irradiates it is yet removed from it. The worshipper is yet within the bounds of nature and, although in an elevated state, he is still subject to recurrent birth and death.
When the mind (Brahma) dwells in celestial radiance, the whole being and its current of thought are awake and alert. But they are unconscious and inert when they are beset by spiritual ignorance. This is what has been described as brightness and darkness or day and night. These are but figurative renderings of different states of mind.
Even in this superior, Brahma-like state, blessed with knowledge of God and overflowing with his radiance, the relentless succession of the day of spiritual knowledge (which unites the Self with the Supreme Spirit) and the night of ignorance, of light and darkness, persists. Even at this stage maya is still in command. When there is resplendence of knowledge, insensate beings come to consciousness and they begin to see the supreme goal. On the other hand, when the mind is submerged in darkness, beings are in a state of nescience (the lack of knowledge). The mind cannot then ascertain its position and the progress towards God comes to a standstill. These states of knowledge and ignorance are Brahma’s day and night. In the light of day the numerous impulses of mind are lit up by God’s effulgence, whereas in the night of ignorance the same impulses are buried under the impenetrable gloom of insensibility.
Realization of the immutable, unmanifest God, who is indestructible and much beyond the unmanifest mind, is effected when the inclinations to both good and evil, to knowledge and ignorance, are perfectly hushed, and when all the currents of will-the sensible as well as the insensible-that disappear from view in the darkness of night and emerge in the light of day are obliterated.
An accomplished Soul is one who has gone beyond these four stages of the mind. There is no mind within him because it has turned into a mere instrument of God. Yet he appears to have a mind because he instructs others and prompts them with firmness.But, in truth, he is beyond the sway of the mind’s operation, because he has now found his place in the ultimate unmanifest reality and won freedom from rebirth. But prior to this, when he is still in possession of his mind, he is Brahma and subject to rebirth.
Men who have attained to this state enter into and dwell in the Supreme Spirit from whom all mankind is born. The minds of such sages are mere instruments and it is they who are called "prajapati."
Casting light upon these matters, Sri Krishn says in Bhagwad Geeta:
*
*
sahasrayugaparyantamaharyad brahmano viduh
rātrim yugasahasrāntām te’horātravido janāh
"Yogi who know the reality of one day of Brahma which is of the duration of a thousand ages ( yug) and of one night which is also equal to a thousand ages know the essence of time."
*
*
In this verse, day and night are used as symbols of knowledge and ignorance. Brahma comes into being when the mind is endowed with the knowledge of God (brahmvitt), whereas the mind which has achieved the state of Brahmvidwarisht marks the crowning point of Brahma. The mind which is possessed of knowledge is Brahma’s day. When knowledge acts upon the mind, the yogi makes his way towards God and the innumerable predilections of his mind are suffused with his radiance. On the other hand, when the night of ignorance prevails, the mind and heart are swamped with the contradictions of maya between manifold impulses. This is the furthest limit of light and darkness. Beyond this there is neither ignorance nor knowledge, because the final essence that is God is now directly known. Those yogis who know this essence know the reality of time. They know when the night of ignorance falls and when the day of knowledge dawns, and also the limits of the dominance of time-the point to which it can pursue us.
The sages of yore described the inner realm as thought or sometimes as intellect.In the course of time, functions of the mind were divided into four categories which came to be known as mind, intellect, thought and ego, although impulses are in fact endless. It is within the mind that there are the night of ignorance and also day of knowledge. These are the days and nights of Brahma. In the mortal world, which is a form of darkness, all beings lie in a state of insensibility.Roaming about amidst nature, their mind fails to perceive the radiant God.But they who practise yog have woken up from the slumber of insensibility and begun to make their way towards God.
According to Goswami Tulsidas in the Ram Charit Manas, his version of the Ramayana, even the mind possessed of knowledge is degraded to the state of ignorance by evil association. But it is re-imbued with light by virtuous company.This alternation of spiritual ascendancy and decline continues till the moment of attainment. After realization of the ultimate goal, however, there are no Brahma, no mind, no night, and no day. Brahma’s day and night are just metaphors. There is neither a night nor a day of a thousand years, nor even a Brahma with four faces. The brahmvitt, brahmvidwar, brahmvidwariyan, and brahmvidwarisht, four successive stages of mind, are his four faces, and the four main divisions of the mind are his four ages (yug). Day and night abide in the tendencies and operations of the mind. Men who know this secret understand the mystery of time-how far it pursues us and who can transcend it.Sri Krishn then goes on to explain the deeds that belong to day as also those that belong to night: what is done in the state of knowledge and that which is done in the obscurity of ignorance?He says:
*
*
avyaktād vyaktayah sarvāh prabhavantyaharāgame
rātryāgame pralīyante tatraivāvyaktasanjñake
"All manifest beings are born from the subtle body of Brahma at the outset of his day and are also dissolved in the same unmanifest body at the fall of his night.’’
*
*
With the dawning of a day of Brahma’s, that is, with the inception of knowledge, all beings come awake in their unmanifest mind, and it is within the same subtle, unmanifest mind that they lapse into unconsciousness. They are unable to see the Supreme Spirit, but they have an existence. The mind, unmanifest and invisible, is the medium of both consciousness and unconsciousness, of both knowledge and nescience (the lack of knowledge).He adds further:
*
*
bhūtagrāmah sa evāyam bhūtvā bhūtvā pralīyate
rātryāgame’vaśah pārtha prabhavatyaharāgame
"The beings who thus wake up into consciousness are compelled by nature to relapse into unconsciousness with the coming of night and they are then, O Parth, reborn with the advent of day."
*
*
As long as the mind persists, the succession of knowledge and ignorance goes on. So long as this continues, the seeker is only a worshipper rather than an accomplished sage.He adds further:
*
*
parastasmāttu bhāvo’nyo’vyakto’vyaktātsanātanah
yah sa sarvesu bhūtesu naśyatsu na vinaśyati
"But beyond the unmanifest Brahma there is the eternal, unmanifest God who is not destroyed even after the destruction of all beings."
*
*
On the one hand, the mind that is Brahma is imperceptible. It cannot be known by the senses. On the other, there is the eternal, unmanifest Supreme Spirit who is not destroyed even with the destruction of physical beings, or of the invisible Brahma (mind) which gains consciousness with the arising of knowledge and sinks into unconsciousness with the setting of knowledge into the darkness of ignorance. God exists even after the destruction of inclinations of the mind which wake up in the light of day and fall back into insensibility in the darkness of night. These upward and downward motions of the mind cease only after the attainment of God who is the ultimate abode. With the realization of the Supreme Spirit, the mind is coloured by him and becomes what he is. This is the point when the mind is annihilated and in its place only the eternal, unmanifest God remains.
And finally Sri Krishn concludes:
*
*
avyakto’ksara ityuktastamāhuh paramām gatim
yam prāpya na nivartante taddhāma paramam mama
"The unmanifest and imperishable God who is said to be salvation and after realizing whom one does not come back to the world, is my ultimate abode."
*
*
That eternal unmanifest state is immortal and that is called enlightenment (or attainment) of the supreme goal ! Sri Krishn says, "'This is my ultimate abode, after attaining which one does not return to mortal life and is not reborn."
*********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
*********************************************************
That "Intellect" Is...............!!!
That "Intellect" Is...............!!!
by Mrityunjayanand Jee on Thursday, April 22, 2010 at 6:16pm
Sri Krishn has preached in Bhagwad Geeta:
*
*
pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye
bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī
"That intellect is immaculate, O Parth, which is aware of the essence, of the way of inclination as also of renunciation, of worthy and unworthy action, of fear and fearlessness, and of bondage and liberation."
*
*
In other words, the righteous, morally good intellect is that which is aware of the distinction between the way that leads to God and the way to recurrent birth and death.
He adds:
*
*
yayā dharmamadharmaṁ ca kāryaṁ cākāryameva ca
ayathāvatprajānāti buddhiḥ sā pārtha rājasī
‘‘That intellect is of the nature of passion and moral blindness, O Parth, by which one cannot even know the righteous and the unrighteous as well as what is worthy or unworthy of being done."
He says further:
*
*
adharmaṁ dharmamiti yā manyate tamasāvṛtā
sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī
"That intellect is of the nature of ignorance, O Parth, which is enveloped in darkness and which apprehends the sinful as virtuous and views everything in a distorted way."
*
*
Intellect is graded into three kinds. The intellect which is well aware of the action that has to be engaged in and the action that has to be shunned, as well as of that which is fit or unfit to be done, is characterized by moral excellence.
The intellect which has only a dim perception of the righteous and the unrighteous action, and which does not know the truth, is dominated by passion. The perverse intellect that deems the sinful as virtuous, the destructible as eternal, and the inauspicious as auspicious, is shrouded in the gloom of ignorance.
Sri Krishn also explains of how one who is immaculate achieves realization of the Supreme Being, which represents the culmination of knowledge?
He says:
*
*
buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca
śabdādīnviṣayāṁstyaktvā rāgadveṣau vyudasya ca
viviktasevī laghvāśī yatavākkāyamānasaḥ
dhyānayogaparo nityaṁ vairāgyaṁ samupāśritaḥ
ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham
vimucya nirmamaḥ śānto brahmabhūyāya kalpate
"Blessed with a pure intellect, firmly in command of the Self, with objects of sensual gratification like sound forsaken , with both fondness and revulsion destroyed,dwelling in seclusion, eating frugally, subdued in mind, speech and body, incessantly given to the yog of meditation, firmly resigned,giving up conceit,arrogance of power,yearning,ill humour,and acquisitiveness, devoid of attachment,and in possession of a mind at repose,a man is worthy of becoming one with God."
**********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
*
*
pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye
bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī
"That intellect is immaculate, O Parth, which is aware of the essence, of the way of inclination as also of renunciation, of worthy and unworthy action, of fear and fearlessness, and of bondage and liberation."
*
*
In other words, the righteous, morally good intellect is that which is aware of the distinction between the way that leads to God and the way to recurrent birth and death.
He adds:
*
*
yayā dharmamadharmaṁ ca kāryaṁ cākāryameva ca
ayathāvatprajānāti buddhiḥ sā pārtha rājasī
‘‘That intellect is of the nature of passion and moral blindness, O Parth, by which one cannot even know the righteous and the unrighteous as well as what is worthy or unworthy of being done."
He says further:
*
*
adharmaṁ dharmamiti yā manyate tamasāvṛtā
sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī
"That intellect is of the nature of ignorance, O Parth, which is enveloped in darkness and which apprehends the sinful as virtuous and views everything in a distorted way."
*
*
Intellect is graded into three kinds. The intellect which is well aware of the action that has to be engaged in and the action that has to be shunned, as well as of that which is fit or unfit to be done, is characterized by moral excellence.
The intellect which has only a dim perception of the righteous and the unrighteous action, and which does not know the truth, is dominated by passion. The perverse intellect that deems the sinful as virtuous, the destructible as eternal, and the inauspicious as auspicious, is shrouded in the gloom of ignorance.
Sri Krishn also explains of how one who is immaculate achieves realization of the Supreme Being, which represents the culmination of knowledge?
He says:
*
*
buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca
śabdādīnviṣayāṁstyaktvā rāgadveṣau vyudasya ca
viviktasevī laghvāśī yatavākkāyamānasaḥ
dhyānayogaparo nityaṁ vairāgyaṁ samupāśritaḥ
ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham
vimucya nirmamaḥ śānto brahmabhūyāya kalpate
"Blessed with a pure intellect, firmly in command of the Self, with objects of sensual gratification like sound forsaken , with both fondness and revulsion destroyed,dwelling in seclusion, eating frugally, subdued in mind, speech and body, incessantly given to the yog of meditation, firmly resigned,giving up conceit,arrogance of power,yearning,ill humour,and acquisitiveness, devoid of attachment,and in possession of a mind at repose,a man is worthy of becoming one with God."
**********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
A Step Leading To Meditation!!!
A Step Leading To Meditation!!!
by Mrityunjayanand Jee on Monday, April 26, 2010 at 6:34pm
Sri Krishn says in Bhagavad Gita:
*
*
sparśān kṛtvā bahir bāhyāmś
cakṣuś cai'vā'ntare bhruvoḥ,
prāṇāpānau samau kṛtvā
nāsābhyantaracārinau
yatendriyamanobuddhir
munir mokṣaparāyaṇaḥ,
vigatecchābhayakrodho
yaḥ sadā mukta eva saḥ
"That sage is liberated for ever who shuts out of his mind all objects of sensual pleasure, keeps his eyes centered between the two brows, regulates his pran and apan, conquers his senses, mind and intellect, and whose mind is fixed on salvation."
*
*
Sri Krishn reminds Arjun of the vital need of excluding from the mind all thoughts of external objects as well as of keeping eyes fixed steadily between the two brows. Keeping eyes between the brows does not simply mean concentrating them at something. It is rather that while the worshipper is sitting erect, his eyes should be pointed ahead in a straight line from the midpoint between the brows; they should not wander about restlessly and look right and left. Keeping the eyes aligned with the ridge of the nose- we must be careful that we do not start watching the nose-and balancing pran against apan and keeping the eyes steadily fixed all the while, we should direct the vision of mind, the Soul, to the breath and let him watch it: when does the breath go in, how long is it held-if it is held in for only half a second, we should not try to prolong it by force, and how long does it stay out? It is hardly necessary to say that the name in the breath will ring audibly.Thus when the vision of mind learns to concentrate steadily on the inhaled and exhaled breath, breathing will gradually become constant, firm, and balanced.
There will be then neither generation of inner desires nor assaults on the mind and heart by desires from external sources. Thoughts of external pleasure have already been shut out; now there will not even arise inner desires. Contemplation then stands steady and straight like a stream of oil. A stream of oil does not descend like water, drop by drop; it comes down in a constant, unbroken line. Similar to this is the motion of the breath of a sage of attainment. So the man, who has balanced his pran and apan, conquered his senses, mind and intellect, freed himself from desire, and fear and anger, perfected contemplative discipline, and taken refuge in salvation, is ever-liberated.Sri Krishn finally discourses upon where this sage goes after liberation and what he achieves.
He adds:
*
*
bhoktāram yajñatapasām
sarvalokamaheśvaram,
suhṛdam sarvabhūtānām
jñātvā mām śāntim ṛcchati
"Knowing the truth that it is I who enjoy the offerings of yagya and penances, that I am God of all the worlds, and that l am the selfless benefactor of all beings, he attains to final tranquillity."
*
*
This liberated man, who knows that Sri Krishn-God of the gods of all worlds-is the recipient and enjoyer of the offerings of all yagya and penances, and that he is the selfless well-wisher of all beings- knowing all this he achieves the ultimate repose. Sri Krishn says that he is the enjoyer of the worshipper’s yagya of inhaled and exhaled breath as well as of austerities. He is the one in whom yagya and penances are at last dissolved and so their doer comes to Him, the ultimate serenity that results from the completion of yagya. The worshipper, liberated from desire by selfless action, knows Sri Krishn and realizes him as soon as he is blessed with this knowledge.This is named peace; and the one who achieves it becomes God of gods just as Sri Krishn is.
**********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
*
*
sparśān kṛtvā bahir bāhyāmś
cakṣuś cai'vā'ntare bhruvoḥ,
prāṇāpānau samau kṛtvā
nāsābhyantaracārinau
yatendriyamanobuddhir
munir mokṣaparāyaṇaḥ,
vigatecchābhayakrodho
yaḥ sadā mukta eva saḥ
"That sage is liberated for ever who shuts out of his mind all objects of sensual pleasure, keeps his eyes centered between the two brows, regulates his pran and apan, conquers his senses, mind and intellect, and whose mind is fixed on salvation."
*
*
Sri Krishn reminds Arjun of the vital need of excluding from the mind all thoughts of external objects as well as of keeping eyes fixed steadily between the two brows. Keeping eyes between the brows does not simply mean concentrating them at something. It is rather that while the worshipper is sitting erect, his eyes should be pointed ahead in a straight line from the midpoint between the brows; they should not wander about restlessly and look right and left. Keeping the eyes aligned with the ridge of the nose- we must be careful that we do not start watching the nose-and balancing pran against apan and keeping the eyes steadily fixed all the while, we should direct the vision of mind, the Soul, to the breath and let him watch it: when does the breath go in, how long is it held-if it is held in for only half a second, we should not try to prolong it by force, and how long does it stay out? It is hardly necessary to say that the name in the breath will ring audibly.Thus when the vision of mind learns to concentrate steadily on the inhaled and exhaled breath, breathing will gradually become constant, firm, and balanced.
There will be then neither generation of inner desires nor assaults on the mind and heart by desires from external sources. Thoughts of external pleasure have already been shut out; now there will not even arise inner desires. Contemplation then stands steady and straight like a stream of oil. A stream of oil does not descend like water, drop by drop; it comes down in a constant, unbroken line. Similar to this is the motion of the breath of a sage of attainment. So the man, who has balanced his pran and apan, conquered his senses, mind and intellect, freed himself from desire, and fear and anger, perfected contemplative discipline, and taken refuge in salvation, is ever-liberated.Sri Krishn finally discourses upon where this sage goes after liberation and what he achieves.
He adds:
*
*
bhoktāram yajñatapasām
sarvalokamaheśvaram,
suhṛdam sarvabhūtānām
jñātvā mām śāntim ṛcchati
"Knowing the truth that it is I who enjoy the offerings of yagya and penances, that I am God of all the worlds, and that l am the selfless benefactor of all beings, he attains to final tranquillity."
*
*
This liberated man, who knows that Sri Krishn-God of the gods of all worlds-is the recipient and enjoyer of the offerings of all yagya and penances, and that he is the selfless well-wisher of all beings- knowing all this he achieves the ultimate repose. Sri Krishn says that he is the enjoyer of the worshipper’s yagya of inhaled and exhaled breath as well as of austerities. He is the one in whom yagya and penances are at last dissolved and so their doer comes to Him, the ultimate serenity that results from the completion of yagya. The worshipper, liberated from desire by selfless action, knows Sri Krishn and realizes him as soon as he is blessed with this knowledge.This is named peace; and the one who achieves it becomes God of gods just as Sri Krishn is.
**********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
Steadfastness....!!!
Steadfastness....!!!
by Mrityunjayanand Jee on Thursday, April 29, 2010 at 4:07pm
Yog is the process of meditation, whereas the coming into mind of any impulse other than the impulse to such contemplation is moral transgression. Straying of the mind is deviation from the path of virtue. The unwavering resolution with which a man rules over his mind, breath, and senses is, therefore, of the nature of goodness. Directing the mind, the vital breaths, and the senses towards the desired goal is the morally excellent fortitude.
Sri Krishn says in Bhagwad Geeta:
*
*
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī
"That resolute steadfastness, by which, O Parth, one governs through the practice of yog operations of the mind, the life-breaths, and the senses, is immaculate."
*
*
He adds:
*
*
yayā tu dharmakāmārthāndhṛtyā dhārayate’rjuna
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī
‘‘That steadfastness, O Parth, by which the avaricious man holds fast and acquisitively to obligations, wealth, and pleasure, is of the nature of passion and moral blindness.’’
*
*
Firmness of will in this case is concerned primarily with the discharging of one’s worldly duties, acquisition of wealth, and sensual pleasure, the three primary objects of material life, rather than with final liberation. The final end may be the same, but in this case the seeker aspires to fruits and desires something in return for his labour.
Further Sri Krishn says:
*
*
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca
na vimuṁcati durmedhā dhṛtiḥ sā pārtha tāmasī
"(And) that steadfastness, O Parth, by which the evil-minded man declines to forsake sloth, fear, worry, grief, and also arrogance, is of the nature of ignorance."
***********************************************************
As expounded by most revered Gurudeo,my spiritual mentor. .
***********************************************************
Sri Krishn says in Bhagwad Geeta:
*
*
dhṛtyā yayā dhārayate manaḥprāṇendriyakriyāḥ
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī
"That resolute steadfastness, by which, O Parth, one governs through the practice of yog operations of the mind, the life-breaths, and the senses, is immaculate."
*
*
He adds:
*
*
yayā tu dharmakāmārthāndhṛtyā dhārayate’rjuna
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī
‘‘That steadfastness, O Parth, by which the avaricious man holds fast and acquisitively to obligations, wealth, and pleasure, is of the nature of passion and moral blindness.’’
*
*
Firmness of will in this case is concerned primarily with the discharging of one’s worldly duties, acquisition of wealth, and sensual pleasure, the three primary objects of material life, rather than with final liberation. The final end may be the same, but in this case the seeker aspires to fruits and desires something in return for his labour.
Further Sri Krishn says:
*
*
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca
na vimuṁcati durmedhā dhṛtiḥ sā pārtha tāmasī
"(And) that steadfastness, O Parth, by which the evil-minded man declines to forsake sloth, fear, worry, grief, and also arrogance, is of the nature of ignorance."
***********************************************************
As expounded by most revered Gurudeo,my spiritual mentor. .
***********************************************************
Seven Questions Of A Seeker...!!!
Seven Questions Of A Seeker...!!!
by Mrityunjayanand Jee on Saturday, May 1, 2010 at 9:36pm
The nature of Brahm, adhyatm, action, adhibhoot and adhidaiv are the five questions of Arjun's mind and then Who is adhiyagya, how is he enshrined in the body: and how does the man with a restrained mind know God at the end?
The words adhyatm, action, adhibhoot and adhidaiv are all mysteries to seekers. It is evident that the doer of yagya is some Soul who is based in a human body.And, at last, how does a man with a fully controlled mind know Sri Krishn at the end? So there are seven questions in all.
Sri Krishn says in Chapter eight of Bhagwad Geeta:
*
*
aksaram brahma paramam svabhāvo’dhyātmamucyate
bhūtabhāvodbhavakaro visargah karmasanjñitah
"The one who is imperishable is the Supreme Spirit (Brahm); abiding in a body he is adhyatm; and the cessation of properties in beings which produce something or the other is action."
*
*
The one who is indestructible, who never dies, is the Supreme Spirit. Steady devotion to the Self-dominance of the Soul-is adhyatm. Before this stage everyone is ruled by maya, but when a man dwells firmly in God and so in his own Self, he is infused with the sense of supremacy of his Self. This is the culmination of adhyatm. The ceasing-the discontinuance-of the will of beings which results in the creation of both good and evil is, on the other hand, the crowning point of action. This is the perfect action which Sri Krishn had spoken of earlier as known to yogi. Action is now complete and henceforth there is no further need of it. Action is perfected when the desires of beings which create sanskar that are propitious as well as unpropitious are stilled. Beyond this there is no further need of action. So true action is that which brings an end to desires. Such action, therefore, means worship and contemplation that are inherent in yagya.
Sri Krishn says further:
*
*
adhibhūtam ksaro bhāvah purusaścādhidaivatam
adhiyajño’hamevātra dehe dehabhrtām vara
"Adhibhoot is all that is subject to birth and death; the Supreme Spirit is adhidaiv; and, O the unparalleled among men (Arjun), I (Vasudev) am the adhiyagya in the body."
*
*
Until the state of immortality is achieved, all the transient, destructible desires are adhibhoot, or, in other words, spheres of beings. They are the source of the origin of beings. And the Supreme Spirit who is beyond nature is adhidaiv, the creator of all gods, that is, righteous impulses-the divine treasure that is finally dissolved in him. Vasudev-Sri Krishn-is adhiyagya in the human body, the performer of all yagya. Thus God himself, dwelling as the unmanifest Soul in the body, is adhiyagya.Sri Krishn was a yogi, the enjoyer of all oblations. And all yagya are at last absorbed in him. That is the moment of realization of the Supreme Soul.At last,Sri Krishn takes up the question of how he is known at the end and never forgotten thereafter?
Sri Krishn adds:
*
*
anantakāle ca māmeva smaranmuktvā kalevaram
yah prayāti sa madbhāvam yāti nāstyatra sanśayah
"The man who departs from the body remembering me doubtlessly attains to me.’’
*
*
That accounts for Sri Krishn’s assertion that the man who finally, that is, when he has perfect control over his mind and when even this mind is dissolved, severs his relationship with the body and departs from it with remembrance of him, surely achieves total oneness with him.
Death of the body is not the final end, for the succession of bodies continues even after death. It is only when the last crust of earned merits or demerits (sanskar) has disintegrated, and so also the restrained mind along with it, that the final end comes, and after that the Soul does not have to assume a new body. But this is a process of action and it cannot be rendered comprehensible by just words. As long as the transfer from one body to another, like a change of clothes, persists, there is no real end of the physical person. But even while the body is yet alive, with control of the mind and dissolution of the restrained mind itself, physical relationships are sundered. If this state were possible after the event of death, even Sri Krishn could not be perfect. He has said that only by worship carried on through innumerable births does a sage gain identity with him. The worshipper then dwells in him and he in the worshipper. There is then not even the least distance between them. But this achievement is made during a physical life. When the Soul does not have to assume a new body-that is the real end of the physical body.
This is a portrayal of real death after which there is no rebirth. At the other end there is physical death which the world accepts as death, but after which the Soul has to be born again.
Sri Krishn says further:
*
*
yam yam vā’pi smaranbhāvam tyajatyante kalevaram
tam tamevaiti kaunteya sadā tadbhāvabhāvitah
"A man attains, O son of Kunti, to the slate with the thought of which he departs from the body because of his constant preoccupation with that state.’’
*
*
A man achieves what he bears in mind at the time of his death. How very easy, we may be led to assume? All that we have to do is just remember God before dying after a lifelong indulgence in pleasures. According to Sri Krishn, however, it is not like this at all. At the moment of his death a man can remember only that which he has thought of all his life. So what is needed is lifelong contemplation. In the absence of this, there is no remembrance at the moment of death of the ideal state which has to be achieved.
Sri Krishn says:
*
*
tasmātsarvesu kālesu māmanusmara yudhya ca
mayyarpitamanobuddhirmāmevaisyasyasanśayah
"So you will doubtless realize me if, with your mind and intellect dedicated to me, you always wage war.’’
*
*
How are uninterrupted meditation and combat accomplished simultaneously? It is perhaps the practice of warriors: one goes on shooting arrows while at the same time intoning and yelling names of deities. But the true meaning of remembrance (internal recitation of the name) is something else and it is clarified by the Yogeshwar in the next verse.
Sri Krishn concludes:
*
*
abhyāsayogayuktena cetasā nānyagāminā
paramam purusam divyam yāti pārthānucintayan
"Possessed of the yog of meditation and a restrained mind, O Parth, the man who is always absorbed in my thought attains to the sublime radiance of God."
*
*
Contemplation of God and practise of yog have an identical meaning.The remembrance, which Sri Krishn has spoken of, requires the worshipper to be possessed of yog and a mind so well subdued that it never strays from God. If these conditions are met and the worshipper then remembers constantly, he attains to the magnificence of God. If the thought of other objects comes to mind, one’s remembrance is still imperfect. Now, when, it is so subtle that it has no room for any other thought except God and does not countenance any other urges, how can it be possible along with the act of waging war? What kind of war is it? When the mind is pulled back from all sides and centered on the object of worship, prompted by natural properties, feelings of attachment and anger, of love and hatred appear as impediments in the way. We try to remember and concentrate, but these feelings agitate the mind and do their utmost to force it away from the desired memory. Overcoming these external impulses is fighting a war; and they can be destroyed only by continuous meditation. This is the war that the Geeta portrays.
**********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
The words adhyatm, action, adhibhoot and adhidaiv are all mysteries to seekers. It is evident that the doer of yagya is some Soul who is based in a human body.And, at last, how does a man with a fully controlled mind know Sri Krishn at the end? So there are seven questions in all.
Sri Krishn says in Chapter eight of Bhagwad Geeta:
*
*
aksaram brahma paramam svabhāvo’dhyātmamucyate
bhūtabhāvodbhavakaro visargah karmasanjñitah
"The one who is imperishable is the Supreme Spirit (Brahm); abiding in a body he is adhyatm; and the cessation of properties in beings which produce something or the other is action."
*
*
The one who is indestructible, who never dies, is the Supreme Spirit. Steady devotion to the Self-dominance of the Soul-is adhyatm. Before this stage everyone is ruled by maya, but when a man dwells firmly in God and so in his own Self, he is infused with the sense of supremacy of his Self. This is the culmination of adhyatm. The ceasing-the discontinuance-of the will of beings which results in the creation of both good and evil is, on the other hand, the crowning point of action. This is the perfect action which Sri Krishn had spoken of earlier as known to yogi. Action is now complete and henceforth there is no further need of it. Action is perfected when the desires of beings which create sanskar that are propitious as well as unpropitious are stilled. Beyond this there is no further need of action. So true action is that which brings an end to desires. Such action, therefore, means worship and contemplation that are inherent in yagya.
Sri Krishn says further:
*
*
adhibhūtam ksaro bhāvah purusaścādhidaivatam
adhiyajño’hamevātra dehe dehabhrtām vara
"Adhibhoot is all that is subject to birth and death; the Supreme Spirit is adhidaiv; and, O the unparalleled among men (Arjun), I (Vasudev) am the adhiyagya in the body."
*
*
Until the state of immortality is achieved, all the transient, destructible desires are adhibhoot, or, in other words, spheres of beings. They are the source of the origin of beings. And the Supreme Spirit who is beyond nature is adhidaiv, the creator of all gods, that is, righteous impulses-the divine treasure that is finally dissolved in him. Vasudev-Sri Krishn-is adhiyagya in the human body, the performer of all yagya. Thus God himself, dwelling as the unmanifest Soul in the body, is adhiyagya.Sri Krishn was a yogi, the enjoyer of all oblations. And all yagya are at last absorbed in him. That is the moment of realization of the Supreme Soul.At last,Sri Krishn takes up the question of how he is known at the end and never forgotten thereafter?
Sri Krishn adds:
*
*
anantakāle ca māmeva smaranmuktvā kalevaram
yah prayāti sa madbhāvam yāti nāstyatra sanśayah
"The man who departs from the body remembering me doubtlessly attains to me.’’
*
*
That accounts for Sri Krishn’s assertion that the man who finally, that is, when he has perfect control over his mind and when even this mind is dissolved, severs his relationship with the body and departs from it with remembrance of him, surely achieves total oneness with him.
Death of the body is not the final end, for the succession of bodies continues even after death. It is only when the last crust of earned merits or demerits (sanskar) has disintegrated, and so also the restrained mind along with it, that the final end comes, and after that the Soul does not have to assume a new body. But this is a process of action and it cannot be rendered comprehensible by just words. As long as the transfer from one body to another, like a change of clothes, persists, there is no real end of the physical person. But even while the body is yet alive, with control of the mind and dissolution of the restrained mind itself, physical relationships are sundered. If this state were possible after the event of death, even Sri Krishn could not be perfect. He has said that only by worship carried on through innumerable births does a sage gain identity with him. The worshipper then dwells in him and he in the worshipper. There is then not even the least distance between them. But this achievement is made during a physical life. When the Soul does not have to assume a new body-that is the real end of the physical body.
This is a portrayal of real death after which there is no rebirth. At the other end there is physical death which the world accepts as death, but after which the Soul has to be born again.
Sri Krishn says further:
*
*
yam yam vā’pi smaranbhāvam tyajatyante kalevaram
tam tamevaiti kaunteya sadā tadbhāvabhāvitah
"A man attains, O son of Kunti, to the slate with the thought of which he departs from the body because of his constant preoccupation with that state.’’
*
*
A man achieves what he bears in mind at the time of his death. How very easy, we may be led to assume? All that we have to do is just remember God before dying after a lifelong indulgence in pleasures. According to Sri Krishn, however, it is not like this at all. At the moment of his death a man can remember only that which he has thought of all his life. So what is needed is lifelong contemplation. In the absence of this, there is no remembrance at the moment of death of the ideal state which has to be achieved.
Sri Krishn says:
*
*
tasmātsarvesu kālesu māmanusmara yudhya ca
mayyarpitamanobuddhirmāmevaisyasyasanśayah
"So you will doubtless realize me if, with your mind and intellect dedicated to me, you always wage war.’’
*
*
How are uninterrupted meditation and combat accomplished simultaneously? It is perhaps the practice of warriors: one goes on shooting arrows while at the same time intoning and yelling names of deities. But the true meaning of remembrance (internal recitation of the name) is something else and it is clarified by the Yogeshwar in the next verse.
Sri Krishn concludes:
*
*
abhyāsayogayuktena cetasā nānyagāminā
paramam purusam divyam yāti pārthānucintayan
"Possessed of the yog of meditation and a restrained mind, O Parth, the man who is always absorbed in my thought attains to the sublime radiance of God."
*
*
Contemplation of God and practise of yog have an identical meaning.The remembrance, which Sri Krishn has spoken of, requires the worshipper to be possessed of yog and a mind so well subdued that it never strays from God. If these conditions are met and the worshipper then remembers constantly, he attains to the magnificence of God. If the thought of other objects comes to mind, one’s remembrance is still imperfect. Now, when, it is so subtle that it has no room for any other thought except God and does not countenance any other urges, how can it be possible along with the act of waging war? What kind of war is it? When the mind is pulled back from all sides and centered on the object of worship, prompted by natural properties, feelings of attachment and anger, of love and hatred appear as impediments in the way. We try to remember and concentrate, but these feelings agitate the mind and do their utmost to force it away from the desired memory. Overcoming these external impulses is fighting a war; and they can be destroyed only by continuous meditation. This is the war that the Geeta portrays.
**********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
So wherever Vishwamitr-an enlightened sage-is, the Ved abide there!!!
So wherever Vishwamitr-an enlightened sage-is, the Ved abide there!!!
by Mrityunjayanand Jee on Thursday, October 7, 2010 at 7:45am
The great sage Vishwamitr, we are told, was absorbed in meditative penance. Pleased with this, Brahma appeared and-said to him, "From this day you are a sage (rishi)." But not satisfied with this, the hermit went on with his intent contemplation. After a while Brahma, now accompanied by other gods, returned and said,"From today you are a royal sage (rajarshi)." But since Vishwamitr’s wish was yet unfulfilled, he continued with his incessant penance.Attended upon by gods, virtuous impulses that constitute thetreasure of divinity, Brahma came back again and told Vishwamitrthat from that day he was a supreme sage (maharshi). Vishwamitr then said to the oldest of all gods,"No, I wish to be called a brahmarshi (Brahmin sage) who has conquered his senses." Brahma protested that it could not be because he had not yet subdued his senses. So Vishwamitr resumed his penance, so rigorously this time that the smoke of the fire of penance began to rise from his head. Gods then entreated Brahma and the Lord of creation once more appeared before Vishwamitr and said, "Now you are a brahmarshi." There upon Vishwamitr rejoined, "If I am a brahmarshi, let the Ved wed me." His prayer was granted and the Ved was awakened in his heart. The unknown essence-all the mysterious knowledge and wisdom of the Ved-now became known. This direct apprehension of truth rather than a book is Ved. So wherever Vishwamitr - an enlightened sage-is, the Ved abide there.
Control of the mind..!!!
Control of the mind..!!!
Friday, May 07, 2010 5:39 PM
What is control of the mind?Control really means being indifferent to the vagaries of the mind. It is difficult to control the mind, just as it is difficult to confine air in one's grasp. How can anyone control the mind which is all-pervading in the vastness of its range and comprehension? When it is realised that the mind is made up of thoughts and doubts, the elimination of the thoughts is the means of restraining the mind. Thoughts are associated with desires. As long as desires remain, one cannot have detachment. It is necessary to limit desires. When there is no restraint, excessive desire becomes an evil. It leads to misery. When we strive to control desire, in due course, it develops into non-attachment or renunciation .
Friday, May 07, 2010 5:39 PM
What is control of the mind?Control really means being indifferent to the vagaries of the mind. It is difficult to control the mind, just as it is difficult to confine air in one's grasp. How can anyone control the mind which is all-pervading in the vastness of its range and comprehension? When it is realised that the mind is made up of thoughts and doubts, the elimination of the thoughts is the means of restraining the mind. Thoughts are associated with desires. As long as desires remain, one cannot have detachment. It is necessary to limit desires. When there is no restraint, excessive desire becomes an evil. It leads to misery. When we strive to control desire, in due course, it develops into non-attachment or renunciation .
"Niyatam Kuru Karma......!!!"..ref: Bhagwad Gita
"Niyatam Kuru Karma......!!!"
Monday, May 31, 2010 4:02 PM
He is a superior man who exerts inner (rather than external) control over his senses, so that his mind is freed from passions, and who does his duty in a state of total desirelessness. Now, although we have known that work has to be done, the difficulty is that we do not yet understand the precise nature of this work.We often discuss about "Karma" but fail to understand what in fact this is in views of Sri Krishn which is key preaching of Gita.
Sri Krishn says in Bhagavad Gita:
*
*
niyatam kuru karma tvam karma jyāyo hy akarmaṇaḥ,
śarīrayātrā’pi ca te na prasidhyed akarmaṇaḥ
"You ought to do your prescribed action as enjoined by scripture, for doing work is better than not doing any, and in the absence of it even the journey of your body may not be completed."
*
*
Arjun is prompted to do prescribed action-the ordained task-which is distinct from all other kinds of work. Performance of this action is preferable to inaction, because if we do it and traverse even a small part of our way, it can rescue us from great fear of birth and death. Performance of one’s spiritual duty - the ordained action- is, therefore, the better course. By not doing it we cannot even complete journey of our Soul through different bodies.This journey is usually interpreted as "sustenance of the physical body." But what kind of sustenance is this? Are we a physical body?This Soul, the embodied Self, that we know by the name of Purush-what else has he been doing except making his physical journey through endless lives? When clothes are worn out, we change them and put on new ones. Just so, this whole world, from lowest creatures to most highly evolved, from Brahma to its most distant limits, is mutable. Through births, low and high, this Soul has been making his physical journey since an unknown beginning. Action is something that completes this journey. If there is yet to be another birth, the journey is still incomplete. The seeker is still on his way, traveling through bodies. A journey is complete only when the destination is reached.
After being dissolved in God, Self does not have to travel any further through physical births. The chain of the Self’s rejection of old bodies and assumption of new ones is now broken. So action is something that frees the Self, the Purush, from the necessity of journeying through bodies.Sri Krishn tells Arjun in the sixteenth verse of Chapter 4:"By this action you shall be freed from the evil that binds the world." So action, as used in the Gita, is something that liberates from the bondage of world.
However,the question of what this ordained action is still remains unresolved. Sri Krishn says in Chapter three of Bhagavad Gita:
*
*
yajñārthāt karmaṇo’nyatra loko’yam karmabhandhanaḥ,
tadartham karma kaunteya muktasangaḥ samācara
"Since the conduct of yagya is the only action and all other business in which people are engaged are only forms of worldly bondage, O son of Kunti, be unattached and do your duty to God well.’’
*
*
Contemplation of God is the only real action,the true Karma. That conduct is action which enables the mind to concentrate on God. It is a prescribed act and, according to Sri Krishn, tasks other than this are only forms of worldly bondage. Anything other than performance of this yagya is a form of slavery rather than action. It is important to remind ourselves once more of Sri Krishn’s injunction to Arjun that he shall be freed from evils of this world only by doing the one real work. The accomplishment of this work, of yagya, is action; and Arjun is urged to do it well in a spirit of detachment. It cannot be performed without disinterest in the world and its objects.
Before we proceed, let us recall what Sri Krishn has said of another aspect of action: that it is a prescribed ordained conduct and that what is usually done in its name is not true action.
The term "action" was first used in Chapter 2 in Gita.Its characteristic traits as well as the precautions needed for it were pointed out. But the nature of this action has remained unspecified. In Chapter 3,Sri Krishn has so far said that no one can live without action.Since man lives in nature, he must act. Nevertheless there are people who restrain their sense organs by use of force, but whose minds are still occupied with objects of the senses. Such people are arrogant and their efforts are vain. So Arjun is told to restrain his senses to perform the ordained action. But the question yet remains: what action should he perform? He is told that the accomplishment of yagya is action.But according to Sri Krishn, they simply are not what he means by action. Whatever other than yagya is done is only a form of worldly bondage, not true action.The performance of yagya is the only real action..True that yagya is action; but what is yagya?
A proper understanding of this definition of action is the key to our comprehension of the Gita. All men are engaged in some work or the other, but that is different from true action. Some of them do farming, while others are engaged in trade and commerce. Some hold positions of power, while others; are just servants. Some profess that they are intellectuals, while others earn their living by manual labour. Some take up social service, while others serve the country. And for all these activities people have also invented contexts of selfishness and selflessness. But according to Sri Krishn, they simply are not what he means by action. Whatever other than yagya is done is only a form of worldly bondage, not true action. The performance of yagya is the only real action which we will discuss in separate note.
Reference:
http://www.facebook.com/note.php?saved&&suggest¬e_id=452296353031#!/notes/mrityunjayanand-jee/entitled-only-to-the-performance-of-action-but-never-to-the-fruits-thereof/452296353031
**********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
Monday, May 31, 2010 4:02 PM
He is a superior man who exerts inner (rather than external) control over his senses, so that his mind is freed from passions, and who does his duty in a state of total desirelessness. Now, although we have known that work has to be done, the difficulty is that we do not yet understand the precise nature of this work.We often discuss about "Karma" but fail to understand what in fact this is in views of Sri Krishn which is key preaching of Gita.
Sri Krishn says in Bhagavad Gita:
*
*
niyatam kuru karma tvam karma jyāyo hy akarmaṇaḥ,
śarīrayātrā’pi ca te na prasidhyed akarmaṇaḥ
"You ought to do your prescribed action as enjoined by scripture, for doing work is better than not doing any, and in the absence of it even the journey of your body may not be completed."
*
*
Arjun is prompted to do prescribed action-the ordained task-which is distinct from all other kinds of work. Performance of this action is preferable to inaction, because if we do it and traverse even a small part of our way, it can rescue us from great fear of birth and death. Performance of one’s spiritual duty - the ordained action- is, therefore, the better course. By not doing it we cannot even complete journey of our Soul through different bodies.This journey is usually interpreted as "sustenance of the physical body." But what kind of sustenance is this? Are we a physical body?This Soul, the embodied Self, that we know by the name of Purush-what else has he been doing except making his physical journey through endless lives? When clothes are worn out, we change them and put on new ones. Just so, this whole world, from lowest creatures to most highly evolved, from Brahma to its most distant limits, is mutable. Through births, low and high, this Soul has been making his physical journey since an unknown beginning. Action is something that completes this journey. If there is yet to be another birth, the journey is still incomplete. The seeker is still on his way, traveling through bodies. A journey is complete only when the destination is reached.
After being dissolved in God, Self does not have to travel any further through physical births. The chain of the Self’s rejection of old bodies and assumption of new ones is now broken. So action is something that frees the Self, the Purush, from the necessity of journeying through bodies.Sri Krishn tells Arjun in the sixteenth verse of Chapter 4:"By this action you shall be freed from the evil that binds the world." So action, as used in the Gita, is something that liberates from the bondage of world.
However,the question of what this ordained action is still remains unresolved. Sri Krishn says in Chapter three of Bhagavad Gita:
*
*
yajñārthāt karmaṇo’nyatra loko’yam karmabhandhanaḥ,
tadartham karma kaunteya muktasangaḥ samācara
"Since the conduct of yagya is the only action and all other business in which people are engaged are only forms of worldly bondage, O son of Kunti, be unattached and do your duty to God well.’’
*
*
Contemplation of God is the only real action,the true Karma. That conduct is action which enables the mind to concentrate on God. It is a prescribed act and, according to Sri Krishn, tasks other than this are only forms of worldly bondage. Anything other than performance of this yagya is a form of slavery rather than action. It is important to remind ourselves once more of Sri Krishn’s injunction to Arjun that he shall be freed from evils of this world only by doing the one real work. The accomplishment of this work, of yagya, is action; and Arjun is urged to do it well in a spirit of detachment. It cannot be performed without disinterest in the world and its objects.
Before we proceed, let us recall what Sri Krishn has said of another aspect of action: that it is a prescribed ordained conduct and that what is usually done in its name is not true action.
The term "action" was first used in Chapter 2 in Gita.Its characteristic traits as well as the precautions needed for it were pointed out. But the nature of this action has remained unspecified. In Chapter 3,Sri Krishn has so far said that no one can live without action.Since man lives in nature, he must act. Nevertheless there are people who restrain their sense organs by use of force, but whose minds are still occupied with objects of the senses. Such people are arrogant and their efforts are vain. So Arjun is told to restrain his senses to perform the ordained action. But the question yet remains: what action should he perform? He is told that the accomplishment of yagya is action.But according to Sri Krishn, they simply are not what he means by action. Whatever other than yagya is done is only a form of worldly bondage, not true action.The performance of yagya is the only real action..True that yagya is action; but what is yagya?
A proper understanding of this definition of action is the key to our comprehension of the Gita. All men are engaged in some work or the other, but that is different from true action. Some of them do farming, while others are engaged in trade and commerce. Some hold positions of power, while others; are just servants. Some profess that they are intellectuals, while others earn their living by manual labour. Some take up social service, while others serve the country. And for all these activities people have also invented contexts of selfishness and selflessness. But according to Sri Krishn, they simply are not what he means by action. Whatever other than yagya is done is only a form of worldly bondage, not true action. The performance of yagya is the only real action which we will discuss in separate note.
Reference:
http://www.facebook.com/note.php?saved&&suggest¬e_id=452296353031#!/notes/mrityunjayanand-jee/entitled-only-to-the-performance-of-action-but-never-to-the-fruits-thereof/452296353031
**********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
Bhagavad Gita Is A Sacred Writ Of The Whole Of Humanity!!!
Bhagavad Gita Is A Sacred Writ Of The Whole Of Humanity!!!
Monday, October 11, 2010 12:04 AM
Before the advent of Maharshi Ved Vyas, no text of any pedagogical discipline was available in the text form.Departing from this tradition of oral and perceiving words of wisdom and knowledge, he compiled the antecedent physical as well as spiritual knowledge in the textual form of four Vedas, Brahmasutra, Mahabharat, Bhagwad and Bhagavad Gita and proclaimed that, "Gopal Krishn has condensed the conclusion of all the Upanishad in Gita to enable the humanity to alleviate itself from pangs of sorrow." The Heart of all Vedas and the essence of all the Upanishad is Gita, which was elicited by Sri Krishn and provided sustenance to distraught humanity of reasoned doctrine and approach to perceive the Supreme Being. This has endowed the humanity of the ultimate means of Peace. The sage, from among all his works,earmarked Gita as the treatise of knowledge and remarked that, the Gita is suitable for being earnestly taken as the driving philosophy, of one’s activities of the life. When we have the treatise given to us which was uttered by Sri Krishn himself, why ever shall we need to store other scriptures ?The essence of Gita is explicitly clarified by the verse which means: There is only one holy writ which had been recited is by Lord Krishn, the son of Devaki. There is only one spiritual entity worth emulating and the truth which has been specified in that commentary is - the soul. There is nothing immortal other than the soul. What chant has been advised by that sage in Gita ? Om ! "Arjun, Om is the name of the eternal spiritual being. Chant Om and meditate upon me." There is only one Dharm-to serve the spiritual being described in Gita. Place him in your heart with reverence.Therefore, Gita has remained our own scripture.
Sri Krishn is the messenger of the holy sages who have described the divine creator as the Universal truth over the thousands years of age. Many sages have said that, one may express their corporeal as well as eternal desires from the God, be awed by the God and not to believe in other deities- has already been proclaimed by many sages, but only the Gita explicitly shows the way to atttain spirituality and fathom the distance on the way of attaining it. Gita not only gives spiritual peace, it also makes it easier to attain eternal and enduring alleviation.
Although Gita is universally acclaimed, it has not been able to take place of doctrine or literature of any religion or sect, because religious sects are always cinched by one or the other dictum or ordain. Bhagavad Gita is a legacy of the Universal Wisdom. It should be treated as seed scripture-an effort may be directed at alleviating the humanity from the pathos of the tradition of class discrimination, conflicts and altercation and accord peace.
So wherever Vishwamitr-an enlightened sage-is, the Ved abide there!!!
Tuesday, October 05, 2010 4:24 PM
The great sage Vishwamitr, we are told, was absorbed in meditative penance. Pleased with this, Brahma appeared and-said to him, "From this day you are a sage (rishi)." But not satisfied with this, the hermit went on with his intent contemplation. After a while Brahma, now accompanied by other gods, returned and said,"From today you are a royal sage (rajarshi)." But since Vishwamitr’s wish was yet unfulfilled, he continued with his incessant penance.Attended upon by gods, virtuous impulses that constitute thetreasure of divinity, Brahma came back again and told Vishwamitrthat from that day he was a supreme sage (maharshi). Vishwamitr then said to the oldest of all gods,"No, I wish to be called a brahmarshi (Brahmin sage) who has conquered his senses." Brahma protested that it could not be because he had not yet subdued his senses. So Vishwamitr resumed his penance, so rigorously this time that the smoke of the fire of penance began to rise from his head. Gods then entreated Brahma and the Lord of creation once more appeared before Vishwamitr and said, "Now you are a brahmarshi." There upon Vishwamitr rejoined, "If I am a brahmarshi, let the Ved wed me." His prayer was granted and the Ved was awakened in his heart. The unknown essence-all the mysterious knowledge and wisdom of the Ved-now became known. This direct apprehension of truth rather than a book is Ved. So wherever Vishwamitr - an enlightened sage-is, the Ved abide there.
Action With Desire For The Fruits Thereof Is Far Inferior To The Path Of Discrimination!!!
Wednesday, August 04, 2010 7:29 PM
Covetous action is distant from and inferior to the Path of Discrimination. Those who yearn after praise are wretched men, vile and devoid of judgement. Seeker is, therefore, urged to find shelter in the even-minded Way of Knowledge.
Sri Krishn preaches in Chapter two of Bhagavad Gita:
*
*
dūreṇa hy avaram karma buddhiyogād dhananjaya,
buddhau śaraṇam anviccha kṛpaṇāḥ phalahetavaḥ
"Take refuge in the way of equanimity (yog), Dhananjay, because action with desire for the fruits thereof is far inferior to the path of discrimination, and they are indeed paupers who are motivated by lust (for rewards)."
*
*
Even if the Soul is rewarded with what he desires, he will have to assume a body in order to enjoy it.So long as the process of coming and going, of birth and death, lasts, how can there be ultimate redemption? A seeker should not desire even absolution, for absolution is total freedom from passions.Thinking over the acquisition of rewards if he gets any, his worship is interrupted. Why should he now continue any further with the task of meditation on God? He goes astray. So yog should be observed with a perfectly even mind.
Sri Krishn describes the Way of Knowledge (Gyan-Karm-Sanyas Yog) as also the Buddhi-or Sankhya Yog. He suggests to Arjun that he has attempted to enlighten him on the nature of "discrimination" in its relation to the Way of Knowledge. In truth, the only difference between the two is that of attitude. In the one, one has to proceed only after making a proper examination of the constructive and negative aspects of the undertaking, while in the other, too, equanimity has to be preserved. So it is also called the Way of Equanimity and Discrimination (Samattwa-Buddhi Yog). Because of this and because men possessed of desire for rewards are reduced to miserable wretchedness, Arjun is advised to find shelter in the Way of Knowledge.
Sri Krishn further adds:
*
*
buddhiyukto jahātī’ha ubhe sukṛtaduṣkṛte,
tasmād yogāya yujyasva yogaḥ karmasu kauśalam
"As the Soul endowed with a mind of equanimity renounces both meritorious and evil deeds in this world itself and the art of acting with equipoise is yog, the endeavour to master the way of equanimity of discrimination is Samattwa Yog."
*
*
Stoic minds give up both the sacred and the sinful in this life itself. They adopt an attitude of detachment to both. So Arjun should strive for the equanimity of mind that is derived from the Way of Knowledge. Yog is the skill of acting with equipoise.Two attitudes towards action prevail in the world. If people do a work, they also wish for its fruits. If there are no rewards, they may not even like to work. But Yogeshwar Krishn regards such action as bondage and states that worship of the one God is the only worthwhile action. Till now he has only named action. Its definition we will discuss in next upcoming notes further. In the quoted verse, the skill of acting in freedom from worldly customs is that we should perform action and do it with dedication, but at the same time with voluntary renunciation of any right to its fruits.Where the fruits will go?No where..... And this is the right course of selfless action. The whole energy of the desireless worshipper is then directed to his action. The human body is meant for worship of God. At the same time, though, one would like to know whether one has just always to go on acting or whether the performed action will also produce some result.
Further Sri Krishn says:
*
*
karmajam buddhiyuktā hiphalam tyaktvā manīṣiṇaḥ,
janmabandhavinirmuktāḥ padam gacchanty anāmayam
"Renouncing all desire for the fruits of their action and (thus) freed from the bondage of birth, wise men who are skilled in the way of equanimity and discrimination achieve the pure, immortal state."
*
*
Wise men endowed with the yog of discrimination renounce the fruits arising from their action and are liberated from the bondage of birth and death. They achieve the pure, immortal state of oneness with God. Application of intellect is categorized here into three kinds. Firstly by the way of descrimination. This yields two results : Divine riches and ultimate bliss. Secondly by the way of selfless Action which produces only one consequence-liberation from dire terror of repeated birth and death by attaining immaculate indestructible oneness with god. These are the only two ways described for the yog. The third type of application of intellect is done by the ignorants who are engaged in other endless modes of actions and who fall into the cycles of repeated birth and death according to their deeds. Arjun’s vision is limited only to acquisition of sovereignty over the three worlds and even over gods. But even for the sake of these he is not inclined to war. At this point,Sri Krishn reveals to him the truth that a man can attain to the immortal state through selfless action. The Way of Selfless Action also provides access to the state of being which death cannot break into. At what point, though, will a man be inclined to the performance of such action?
Sri Krishn says:
*
*
yadā te mohakalilam buddhir vyatitariṣyati
tadā gantāsi nirvedam śrotavyasya śrutasya ca
"At the time when your mind has successfully made its way across the swamp of attachment, you will be capable of the renunciation which is worth hearing of and which you have heard."
*
*
The very moment Arjun’s mind, indeed the mind of any worshipper, has steered safely across the marsh of attachment, and when it is completely free from yearning for either children or riches or honour, all its worldly ties are broken.It will then be receptive, not only to what is proper for hearing, but also to the idea of renunciation, making it an integral part of its action according to what it has learnt. At the present moment, however, Arjun is unprepared to listen to what is proper for hearing; and so the question of its influencing his conduct, of course, simply does not arise.
Sri Krishn concludes:
*
*
śrutivipratipannā te yadā sthāsyati niścalā,
samādhāv acalā buddis tadā yogam avāpsyasi
"When your mind, now shaken by the conflicting precepts of the Ved, achieves a changeless and constant existence within the being of Supreme Spirit, you will then attain to immortal state through profound meditation."
*
*
When Arjun’s mind, at present riven through and through by the contradictory teachings of the Ved, achieves the state of steady contemplation of God, it will become changeless and constant, and then he will master the skill of even minded discrimination. He will then achieve the perfect equilibrium which is the ultimate state of immortality. This is the crowning point of yog. The Ved undoubtedly instruct us; but as Sri Krishn points out, the contradictory injunctions of the Shruti confuse the mind. Precepts there are many, but it is unfortunate that people usually keep away from the knowledge that is fit for learning.
Arjun is told that he will reach the stage of immortality, the culmination of yog, when his agitated mind achieves constancy by meditation.
Previous references:
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1. http://www.facebook.com/notes/mrityunjayanand-jee/niyatam-kuru-karma/451386768031
2. http://www.facebook.com/note.php?saved&&suggest¬e_id=452296353031#!/notes/mrityunjayanand-jee/entitled-only-to-the-performance-of-action-but-never-to-the-fruits-thereof/452296353031
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As expounded by most revered Gurudeo,my spiritual mentor.
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"Entitled Only To The Performance Of Action But Never To The Fruits Thereof"........!!!
Wednesday, June 02, 2010 3:17 PM
Most popular,ever liked and much frequently quoted verse around the globe from Bhagavad Gita preached by Sri Krishn is about the true concept of the performance of action i.e " Karma" where HE says that seeker has the right to action but not to its results. So seeker should persuade himself that fruits of action simply do not exist. He should not covet these fruits and neither should he grow disillusioned with action.
Sri Krishn says in Chapter two of Bhagavad Gita:
*
*
karmaṇy evā’dhikāras te mā phaleṣu kadācana,
mā karmaphalahetur bhūr māte sango’stv akarmaṇi
"Since you are entitled only to the performance of action but never to the fruits thereof, you should neither desire rewards of action nor be drawn to inaction."
*
*
Sri Krishn has first used the term "action" (karma: meaning both action and its consequence) in the thirty-ninth verse of the chapter two, but he has not indicated what this karma is and how to perform it? He has, however, described its characteristic traits.
*
(a) He has told Arjun that by the performance of action he will be freed from the bonds of action.
*
(b) He has then said that the seed or initial impulse of action is indestructible. Once it is initiated, nature has no means to destroy it.
*
(c) There is, Arjun has been told, not even the slightest flaw in this action, for it never abandons us while we are stranded amidst the temptations of celestial pleasures and worldly affluence.
*
(d) Performance of this action, even in small proportions, can emancipate us from the great fear of birth and death.
*
But, as it is evident from the summary above,Sri Krishn has not so far defined action. As for the way of doing it, he says in the forty-first verse of the same Chapter:
*
*
vyavasayatmika buddhir
eke’ha kurunandana,
bahusakha hy anantasca
buddhayo’vyavasayinam
"On this auspicious path, O Kurunandan (Arjun), the resolute mind is one, but the minds of the ignorant are divided and many."
*
The mind which is earnestly and firmly oriented to selfless action is unified. Selfless action is only one and its outcome is also one. Spiritual accomplishment is the only true achievement. The gradual realization of this attainment by fighting against forces of the material world is an enterprise. This enterprise and resolute action, with a single goal are also one and the same. Then what about those who propagate more than one mode of action? In Sri Krishn’s view they are not true worshippers. The minds of such men are endlessly divided and that is why they conjure up endless ways.
Explaining why it is so, he adds that the minds of men without discernment are riven by endless divisions, because of which they tend to invent and elaborate an unlimited number of rites and ceremonies. So they are not true worshippers. They use pretentious and ornate language to describe these rites and ceremonies. So that man’s mind is also poisoned who is lured by the charm of their words. The ordained action is, therefore, only one, although we have not yet been told what precisely it is.
In the forty-seventh verse of Chapter two, Sri Krishn has told Arjun that he has a right to action, but not to its fruits. So Arjun should not desire these fruits. At the same time he ought not to lose faith in the performance of action. In other words, he should be constantly and devotedly engaged in its performance. But Sri Krishn has not yet said what this action is?The verse is usually interpreted as meaning: Do whatever you wish, only do not desire its fruits. That is, say those who interpret the verse thus, what selfless action is all about. In fact, however,Sri Krishn has not so far told us what this action is that men are required to do. He has so far elaborated only its characteristics, what the gains from it are, and the precautions that have to be observed in the course of its performance. Yet the question of what exactly selfless action is has so far remained unanswered.This we will take up in a separate note while explaining about "Yagya".
Further Sri Krishn adds which is very important to understand in reference to the concept of Karma.He says:
*
*
yogasthaḥ kuru karmāṇi sangam tyaktvā dhananjaya,
siddhyasiddhyoḥ samo bhūtvā samatvam yoga ucyate
"The equipoise of mind that arises from profound absorption in the performance of action after renouncing attachment and being even-minded in respect of success and failure is, O Dhananjay (Arjun),given the name of yog."
*
*
Resting in yog, renouncing infatuation for worldly ties, and looking at success and failure with an equal mind, Arjun should undertake action. But what action?
Sri Krishn’s pronouncement is that men should do selfless action. Equipoise of mind is what is called yog. The mind in which there is no unevenness is full of equanimity. Greed destroys its evenness, attachments make it unequal, and desire for the fruits of action destroy its serenity. That is why there should be no hankering after the fruits of action. At the same time, however, there should also be no diminishing of faith in the performance of action. Renouncing attachment to all things, seen as well as unseen, and giving up all concern about achievement and non-achievement, we should only keep our eyes fixed on yog, the discipline that joins the individual Soul with the Supreme Spirit, and lead a life of strenuous action.
Yog is thus the state of culmination. But it is also the initial stage. At the outset our eyes should be fixed on the goal. It is for this reason that we should act keeping our eyes on yog. Equanimity of mind is also named yog. When the mind cannot be shaken by failure and success, and nothing can destroy its evenness, it is said to be in the state of yog. It cannot then be moved by passion. Such a state of mind enables the Soul to identify himself with God.
This is another reason why this state is called Samattwa Yog, the discipline that makes the mind filled with equanimity.Since there is, in such a state of mind, complete renunciation of desire, it is also called the Way of Selfless Action (Nishkam Karm Yog). Since it requires us to perform action, it is also known as the Way of Action (Karm Yog) .Since it unites the Self with the Supreme Spirit, it is called yog. It is necessary to keep in mind that both success and failure should be viewed with equanimity, that there should be no sense of attachment, and that there is no desire for the rewards of action. It is thus that the Way of Selfless Action and the Way of Knowledge are the same.
Previous reference:
http://www.facebook.com/notes/mrityunjayanand-jee/niyatam-kuru-karma/451386768031
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As expounded by most revered Gurudeo,my spiritual mentor.
Monday, October 11, 2010 12:04 AM
Before the advent of Maharshi Ved Vyas, no text of any pedagogical discipline was available in the text form.Departing from this tradition of oral and perceiving words of wisdom and knowledge, he compiled the antecedent physical as well as spiritual knowledge in the textual form of four Vedas, Brahmasutra, Mahabharat, Bhagwad and Bhagavad Gita and proclaimed that, "Gopal Krishn has condensed the conclusion of all the Upanishad in Gita to enable the humanity to alleviate itself from pangs of sorrow." The Heart of all Vedas and the essence of all the Upanishad is Gita, which was elicited by Sri Krishn and provided sustenance to distraught humanity of reasoned doctrine and approach to perceive the Supreme Being. This has endowed the humanity of the ultimate means of Peace. The sage, from among all his works,earmarked Gita as the treatise of knowledge and remarked that, the Gita is suitable for being earnestly taken as the driving philosophy, of one’s activities of the life. When we have the treatise given to us which was uttered by Sri Krishn himself, why ever shall we need to store other scriptures ?The essence of Gita is explicitly clarified by the verse which means: There is only one holy writ which had been recited is by Lord Krishn, the son of Devaki. There is only one spiritual entity worth emulating and the truth which has been specified in that commentary is - the soul. There is nothing immortal other than the soul. What chant has been advised by that sage in Gita ? Om ! "Arjun, Om is the name of the eternal spiritual being. Chant Om and meditate upon me." There is only one Dharm-to serve the spiritual being described in Gita. Place him in your heart with reverence.Therefore, Gita has remained our own scripture.
Sri Krishn is the messenger of the holy sages who have described the divine creator as the Universal truth over the thousands years of age. Many sages have said that, one may express their corporeal as well as eternal desires from the God, be awed by the God and not to believe in other deities- has already been proclaimed by many sages, but only the Gita explicitly shows the way to atttain spirituality and fathom the distance on the way of attaining it. Gita not only gives spiritual peace, it also makes it easier to attain eternal and enduring alleviation.
Although Gita is universally acclaimed, it has not been able to take place of doctrine or literature of any religion or sect, because religious sects are always cinched by one or the other dictum or ordain. Bhagavad Gita is a legacy of the Universal Wisdom. It should be treated as seed scripture-an effort may be directed at alleviating the humanity from the pathos of the tradition of class discrimination, conflicts and altercation and accord peace.
So wherever Vishwamitr-an enlightened sage-is, the Ved abide there!!!
Tuesday, October 05, 2010 4:24 PM
The great sage Vishwamitr, we are told, was absorbed in meditative penance. Pleased with this, Brahma appeared and-said to him, "From this day you are a sage (rishi)." But not satisfied with this, the hermit went on with his intent contemplation. After a while Brahma, now accompanied by other gods, returned and said,"From today you are a royal sage (rajarshi)." But since Vishwamitr’s wish was yet unfulfilled, he continued with his incessant penance.Attended upon by gods, virtuous impulses that constitute thetreasure of divinity, Brahma came back again and told Vishwamitrthat from that day he was a supreme sage (maharshi). Vishwamitr then said to the oldest of all gods,"No, I wish to be called a brahmarshi (Brahmin sage) who has conquered his senses." Brahma protested that it could not be because he had not yet subdued his senses. So Vishwamitr resumed his penance, so rigorously this time that the smoke of the fire of penance began to rise from his head. Gods then entreated Brahma and the Lord of creation once more appeared before Vishwamitr and said, "Now you are a brahmarshi." There upon Vishwamitr rejoined, "If I am a brahmarshi, let the Ved wed me." His prayer was granted and the Ved was awakened in his heart. The unknown essence-all the mysterious knowledge and wisdom of the Ved-now became known. This direct apprehension of truth rather than a book is Ved. So wherever Vishwamitr - an enlightened sage-is, the Ved abide there.
Action With Desire For The Fruits Thereof Is Far Inferior To The Path Of Discrimination!!!
Wednesday, August 04, 2010 7:29 PM
Covetous action is distant from and inferior to the Path of Discrimination. Those who yearn after praise are wretched men, vile and devoid of judgement. Seeker is, therefore, urged to find shelter in the even-minded Way of Knowledge.
Sri Krishn preaches in Chapter two of Bhagavad Gita:
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*
dūreṇa hy avaram karma buddhiyogād dhananjaya,
buddhau śaraṇam anviccha kṛpaṇāḥ phalahetavaḥ
"Take refuge in the way of equanimity (yog), Dhananjay, because action with desire for the fruits thereof is far inferior to the path of discrimination, and they are indeed paupers who are motivated by lust (for rewards)."
*
*
Even if the Soul is rewarded with what he desires, he will have to assume a body in order to enjoy it.So long as the process of coming and going, of birth and death, lasts, how can there be ultimate redemption? A seeker should not desire even absolution, for absolution is total freedom from passions.Thinking over the acquisition of rewards if he gets any, his worship is interrupted. Why should he now continue any further with the task of meditation on God? He goes astray. So yog should be observed with a perfectly even mind.
Sri Krishn describes the Way of Knowledge (Gyan-Karm-Sanyas Yog) as also the Buddhi-or Sankhya Yog. He suggests to Arjun that he has attempted to enlighten him on the nature of "discrimination" in its relation to the Way of Knowledge. In truth, the only difference between the two is that of attitude. In the one, one has to proceed only after making a proper examination of the constructive and negative aspects of the undertaking, while in the other, too, equanimity has to be preserved. So it is also called the Way of Equanimity and Discrimination (Samattwa-Buddhi Yog). Because of this and because men possessed of desire for rewards are reduced to miserable wretchedness, Arjun is advised to find shelter in the Way of Knowledge.
Sri Krishn further adds:
*
*
buddhiyukto jahātī’ha ubhe sukṛtaduṣkṛte,
tasmād yogāya yujyasva yogaḥ karmasu kauśalam
"As the Soul endowed with a mind of equanimity renounces both meritorious and evil deeds in this world itself and the art of acting with equipoise is yog, the endeavour to master the way of equanimity of discrimination is Samattwa Yog."
*
*
Stoic minds give up both the sacred and the sinful in this life itself. They adopt an attitude of detachment to both. So Arjun should strive for the equanimity of mind that is derived from the Way of Knowledge. Yog is the skill of acting with equipoise.Two attitudes towards action prevail in the world. If people do a work, they also wish for its fruits. If there are no rewards, they may not even like to work. But Yogeshwar Krishn regards such action as bondage and states that worship of the one God is the only worthwhile action. Till now he has only named action. Its definition we will discuss in next upcoming notes further. In the quoted verse, the skill of acting in freedom from worldly customs is that we should perform action and do it with dedication, but at the same time with voluntary renunciation of any right to its fruits.Where the fruits will go?No where..... And this is the right course of selfless action. The whole energy of the desireless worshipper is then directed to his action. The human body is meant for worship of God. At the same time, though, one would like to know whether one has just always to go on acting or whether the performed action will also produce some result.
Further Sri Krishn says:
*
*
karmajam buddhiyuktā hiphalam tyaktvā manīṣiṇaḥ,
janmabandhavinirmuktāḥ padam gacchanty anāmayam
"Renouncing all desire for the fruits of their action and (thus) freed from the bondage of birth, wise men who are skilled in the way of equanimity and discrimination achieve the pure, immortal state."
*
*
Wise men endowed with the yog of discrimination renounce the fruits arising from their action and are liberated from the bondage of birth and death. They achieve the pure, immortal state of oneness with God. Application of intellect is categorized here into three kinds. Firstly by the way of descrimination. This yields two results : Divine riches and ultimate bliss. Secondly by the way of selfless Action which produces only one consequence-liberation from dire terror of repeated birth and death by attaining immaculate indestructible oneness with god. These are the only two ways described for the yog. The third type of application of intellect is done by the ignorants who are engaged in other endless modes of actions and who fall into the cycles of repeated birth and death according to their deeds. Arjun’s vision is limited only to acquisition of sovereignty over the three worlds and even over gods. But even for the sake of these he is not inclined to war. At this point,Sri Krishn reveals to him the truth that a man can attain to the immortal state through selfless action. The Way of Selfless Action also provides access to the state of being which death cannot break into. At what point, though, will a man be inclined to the performance of such action?
Sri Krishn says:
*
*
yadā te mohakalilam buddhir vyatitariṣyati
tadā gantāsi nirvedam śrotavyasya śrutasya ca
"At the time when your mind has successfully made its way across the swamp of attachment, you will be capable of the renunciation which is worth hearing of and which you have heard."
*
*
The very moment Arjun’s mind, indeed the mind of any worshipper, has steered safely across the marsh of attachment, and when it is completely free from yearning for either children or riches or honour, all its worldly ties are broken.It will then be receptive, not only to what is proper for hearing, but also to the idea of renunciation, making it an integral part of its action according to what it has learnt. At the present moment, however, Arjun is unprepared to listen to what is proper for hearing; and so the question of its influencing his conduct, of course, simply does not arise.
Sri Krishn concludes:
*
*
śrutivipratipannā te yadā sthāsyati niścalā,
samādhāv acalā buddis tadā yogam avāpsyasi
"When your mind, now shaken by the conflicting precepts of the Ved, achieves a changeless and constant existence within the being of Supreme Spirit, you will then attain to immortal state through profound meditation."
*
*
When Arjun’s mind, at present riven through and through by the contradictory teachings of the Ved, achieves the state of steady contemplation of God, it will become changeless and constant, and then he will master the skill of even minded discrimination. He will then achieve the perfect equilibrium which is the ultimate state of immortality. This is the crowning point of yog. The Ved undoubtedly instruct us; but as Sri Krishn points out, the contradictory injunctions of the Shruti confuse the mind. Precepts there are many, but it is unfortunate that people usually keep away from the knowledge that is fit for learning.
Arjun is told that he will reach the stage of immortality, the culmination of yog, when his agitated mind achieves constancy by meditation.
Previous references:
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*
1. http://www.facebook.com/notes/mrityunjayanand-jee/niyatam-kuru-karma/451386768031
2. http://www.facebook.com/note.php?saved&&suggest¬e_id=452296353031#!/notes/mrityunjayanand-jee/entitled-only-to-the-performance-of-action-but-never-to-the-fruits-thereof/452296353031
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As expounded by most revered Gurudeo,my spiritual mentor.
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"Entitled Only To The Performance Of Action But Never To The Fruits Thereof"........!!!
Wednesday, June 02, 2010 3:17 PM
Most popular,ever liked and much frequently quoted verse around the globe from Bhagavad Gita preached by Sri Krishn is about the true concept of the performance of action i.e " Karma" where HE says that seeker has the right to action but not to its results. So seeker should persuade himself that fruits of action simply do not exist. He should not covet these fruits and neither should he grow disillusioned with action.
Sri Krishn says in Chapter two of Bhagavad Gita:
*
*
karmaṇy evā’dhikāras te mā phaleṣu kadācana,
mā karmaphalahetur bhūr māte sango’stv akarmaṇi
"Since you are entitled only to the performance of action but never to the fruits thereof, you should neither desire rewards of action nor be drawn to inaction."
*
*
Sri Krishn has first used the term "action" (karma: meaning both action and its consequence) in the thirty-ninth verse of the chapter two, but he has not indicated what this karma is and how to perform it? He has, however, described its characteristic traits.
*
(a) He has told Arjun that by the performance of action he will be freed from the bonds of action.
*
(b) He has then said that the seed or initial impulse of action is indestructible. Once it is initiated, nature has no means to destroy it.
*
(c) There is, Arjun has been told, not even the slightest flaw in this action, for it never abandons us while we are stranded amidst the temptations of celestial pleasures and worldly affluence.
*
(d) Performance of this action, even in small proportions, can emancipate us from the great fear of birth and death.
*
But, as it is evident from the summary above,Sri Krishn has not so far defined action. As for the way of doing it, he says in the forty-first verse of the same Chapter:
*
*
vyavasayatmika buddhir
eke’ha kurunandana,
bahusakha hy anantasca
buddhayo’vyavasayinam
"On this auspicious path, O Kurunandan (Arjun), the resolute mind is one, but the minds of the ignorant are divided and many."
*
The mind which is earnestly and firmly oriented to selfless action is unified. Selfless action is only one and its outcome is also one. Spiritual accomplishment is the only true achievement. The gradual realization of this attainment by fighting against forces of the material world is an enterprise. This enterprise and resolute action, with a single goal are also one and the same. Then what about those who propagate more than one mode of action? In Sri Krishn’s view they are not true worshippers. The minds of such men are endlessly divided and that is why they conjure up endless ways.
Explaining why it is so, he adds that the minds of men without discernment are riven by endless divisions, because of which they tend to invent and elaborate an unlimited number of rites and ceremonies. So they are not true worshippers. They use pretentious and ornate language to describe these rites and ceremonies. So that man’s mind is also poisoned who is lured by the charm of their words. The ordained action is, therefore, only one, although we have not yet been told what precisely it is.
In the forty-seventh verse of Chapter two, Sri Krishn has told Arjun that he has a right to action, but not to its fruits. So Arjun should not desire these fruits. At the same time he ought not to lose faith in the performance of action. In other words, he should be constantly and devotedly engaged in its performance. But Sri Krishn has not yet said what this action is?The verse is usually interpreted as meaning: Do whatever you wish, only do not desire its fruits. That is, say those who interpret the verse thus, what selfless action is all about. In fact, however,Sri Krishn has not so far told us what this action is that men are required to do. He has so far elaborated only its characteristics, what the gains from it are, and the precautions that have to be observed in the course of its performance. Yet the question of what exactly selfless action is has so far remained unanswered.This we will take up in a separate note while explaining about "Yagya".
Further Sri Krishn adds which is very important to understand in reference to the concept of Karma.He says:
*
*
yogasthaḥ kuru karmāṇi sangam tyaktvā dhananjaya,
siddhyasiddhyoḥ samo bhūtvā samatvam yoga ucyate
"The equipoise of mind that arises from profound absorption in the performance of action after renouncing attachment and being even-minded in respect of success and failure is, O Dhananjay (Arjun),given the name of yog."
*
*
Resting in yog, renouncing infatuation for worldly ties, and looking at success and failure with an equal mind, Arjun should undertake action. But what action?
Sri Krishn’s pronouncement is that men should do selfless action. Equipoise of mind is what is called yog. The mind in which there is no unevenness is full of equanimity. Greed destroys its evenness, attachments make it unequal, and desire for the fruits of action destroy its serenity. That is why there should be no hankering after the fruits of action. At the same time, however, there should also be no diminishing of faith in the performance of action. Renouncing attachment to all things, seen as well as unseen, and giving up all concern about achievement and non-achievement, we should only keep our eyes fixed on yog, the discipline that joins the individual Soul with the Supreme Spirit, and lead a life of strenuous action.
Yog is thus the state of culmination. But it is also the initial stage. At the outset our eyes should be fixed on the goal. It is for this reason that we should act keeping our eyes on yog. Equanimity of mind is also named yog. When the mind cannot be shaken by failure and success, and nothing can destroy its evenness, it is said to be in the state of yog. It cannot then be moved by passion. Such a state of mind enables the Soul to identify himself with God.
This is another reason why this state is called Samattwa Yog, the discipline that makes the mind filled with equanimity.Since there is, in such a state of mind, complete renunciation of desire, it is also called the Way of Selfless Action (Nishkam Karm Yog). Since it requires us to perform action, it is also known as the Way of Action (Karm Yog) .Since it unites the Self with the Supreme Spirit, it is called yog. It is necessary to keep in mind that both success and failure should be viewed with equanimity, that there should be no sense of attachment, and that there is no desire for the rewards of action. It is thus that the Way of Selfless Action and the Way of Knowledge are the same.
Previous reference:
http://www.facebook.com/notes/mrityunjayanand-jee/niyatam-kuru-karma/451386768031
**********************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
Q & A between Sri Krishna and Arjun
Series Of Questions, Answering To Which Has Made Bhagavad Gita,A Celestial Song!!!
Saturday, October 16, 2010 5:40 PM
Bhagavad Gita is for the pious hermit,for the householder,and FOR ALL MANKIND.This knowledge is the most secret knowledge-secret because it is meant for only men of the required spiritual preparedness.There are series of questions,answering to which by Sri Krishn has made Bhagavad Gita......a celestial song.This scripture has become as eternal as God himself.Normally we do not know about this series of questions at a time.I feel,probably knowing most of them at a glance,will certainly give an impression about what Bhagavad Gita really conveys to entire mankind.By the time Gita came to conclusion,all the questions raised by Arjun were answered,at that juncture the Lord Himself raised the questions Arjun could not muster up and were in his benefit and clarified the same. At the end of it all,Sri Krishn askd Arjun if has understood and assimilated his words.He asks:"Have you, O Parth, listened intently to my words and, O Dhananjay, is your delusion born out of ignorance dispelled?"
Arjun says:
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naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayā’cyuta
sthito’smi gatasaṁdehaḥ kariṣye vacanaṁ tava
*
"Since my ignorance has been dispelled by your grace, O Achyut, and I have recovered discernment, I am free from doubt and shall follow your precept."
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"Achyuth!Because of Your grace,my passion is destroyed,I have regained my memory,I am consistent,being bereft of doubts and am ever ready to obey Your orders.".......Whereas,Arjun was perplexed at the time of reviewing both the armies,to find his kith and kin therein. He prayed:"Govinda! How can we be happy after annihilation of our own relatives? Family tradition will be destroyed because of such a war, there will be scarcity of obsequial offerings like rice cakes and so on to the departed ancestors, hybridization or mongrelization of castes takes place.We, being wise,yet are ready to commit sin. Why do we not find a way out of committing these sins?Let the armed Kaurava kill me, an unarmed man, in the war and that death is glorious.Govinda,I am not going to wage war."Saying thus he sat down at the back of the chariot.
Thus in the Gita,Arjun,in fact,put forward in front of Yogeshwar Krishn a series of big and small questions:
Like in chapter 2 verse 7 : "Please will You tell me that practice of worship through which I can attain to the Absolute good."
In chapter 2 verse 54 : "What are the attributes of an enlightened sage?"
In verse 1 of chapter 3 : "If in your view the way of knowledge is superior, then why do you compel me to do these terrible actions?"
In verse 36 of chapter 3 : "Even without wishing, under whose guidance does a man commit sin?"
In verse 4 of chapter 4 : "Your birth is of recent times, whereas the Sun was born a long time back, then how can I believe that You taught yog to the Sun in the far distant past, in the beginning of this kalp?"
In verse 1 of chapter 5 : "Sometimes You praise renunciation, the way of knowledge, and yet other times you support the Way of Selfless Action. Please tell me one out of these which is final, by which I can attain to the Absolute good."
In verse 35 of chapter 6 : "The Mind is very fickle.With slack efforts,what would be his lot?"
In verses 1 and 2 of chapter 8 : "Govinda,who is that Supreme Being,whom You have described?What is Adhyatm? What are Lords of gods and Lord of being? Who is the Lord of sacrifice in this body?What is that action? How do You come to be known at the end time?"Thus he put forward seven questions.
In verse 17 of chapter 10 : Arjun has evinced curiosity,asking,"While meditating incessantly,through what feelings (emotions) do I call you to mind, to remember you?"
In verse 4 of chapter 11 : he prayed and submitted, "I long to see the splendours that have been described by You."
In verse 1 of chapter 12 : "Who is the superior possessor of Yoga among the devotees who worship you well through unvacillating attentiveness and those who worship the imperishable unmanifest Supreme Being?"
In verse 21 of chapter 14 : "A man who has surpassed the three natural modes is liberated of character and how can a man surpass these three modes?"
In verse 1 of chapter 17 :"What would be the fate of a person who engages in yagya with dedication but does not follow the procedure as laid down by the scriptures?"
And in verse 1 of chapter 18 :"O" mighty armed! I yearn to learn separately and individually everything about the nature of relinquishment and renunciation."
Thus,throughout the Gita,Arjun continued to put forward queries (The esoteric secrets which could not be asked by him were revealed by the Lord Himself.) As soon as his doubts were dispelled he was freed from asking questions and said," Govinda! Now I am ever ready to obey your instructions."In truth the questions raised were for the benefit of all mankind and not just for Arjun alone.
Without having these questions answered,no seeker can progress forward on the path of the highest good.Therefore,to enable a man to obey an enlightened guru and to progress on the path of the highest good, it is necessary, that one should learn the complete teachings of the Gita.Arjun was convinced and satisfied that all his questions had been answered and his doubts allayed.
In Chapter 11,after having revealed his cosmic form,Sri Krishn said in the fifty-fourth verse: "O Arjun ... a worshipper can directly know this form of mine, acquire its essence, and even become one with it by total and unswerving dedication." And just now he has asked him whether he is rid of his delusion. Arjun replies that his ignorance is allayed and that his understanding is restored. Now he will act at Sri Krishn’s behest. Arjun’s liberation should come along with this realization. He has indeed become whatever he had to be. But scripture is meant for posterity and the Geeta is here for all of us to avail ourselves of.
Composite view Of DHARM!!!
Tuesday, October 12, 2010 10:32 PM
Composite view of DHARM that emerges from the scripture is a necessity to look at a glance under prevailing situations at present in modern and materialistic society. It may be claimed without any impropriety that dharm, properties and conduct that enable a man to realize his Self, is the overriding concern of the Geeta.As per Bhagavad Geeta,"DHARM" is certainly not "RELIGION."
According to Sri Krishn (B.G.-2.16-29),the unreal never exists and the real is never without existence at any time.God alone is real, permanent, indestructible, changeless, and eternal, but he is beyond thought, imperceptible, and quite above the fluttering of mind.Action is the,name of the mode by which a man attains to God after subduing his mind. Putting this mode into practice is dharm, which is a trust or obligation.
As Sri Krishn has told Arjun in the fortieth verse of Chapter 2 (B.G.):"Since selfless action neither wears out the seed from which it sprang nor has any adverse consequence,even a partial observance of it liberates one from the dire terror of repeated birth and death."So the undertaking of this action is dharm.
This appointed action has been classified into four categories on the basis of the seekers' inherent ability. At the initial stage,when a man sets upon the way of seeking after a due understandingof his task, he is a Shudr. But he is elevated to the rank of a Vaishya when his hold upon the means gets steadier. At the third stage, the same worshipper is promoted to the yet higher status of a Kshatriya when he gains the ability to oppose the conflicts of nature. The awakening of true knowledge that is transmitted by the voice of God himself, and which bestows on one, the ability to rely upon that God and become like him, transmutes the seeker into a Brahmin.
Hence it is that Yageshwar Krishn lays down in the forty sixth verse of Chapter - 18(B.G.) that engaging in action that is in harmony with one's native disposition is swadharm. Though of an inferior merit,the discharge of one's natural obligation should be preferred. The undertaking of a deed of superior merit is, on the other hand, improper and injurious if it is attempted without cultivating the ability that is commensurate with it. Even losing one's life in the fulfillment of one's inborn calling is better, because the body is a mere garb and no one is really changed by putting on a different apparel. When taken up again, the spiritual exercise is resumed from the same point at which it was discontinued. Thus climbing from step to step,the seeker at last attains to the immortal state.
The same is re-emphasized in the forty-seventh verse of the concluding chapter(B.G), when it is said that a man attains to ultimate liberation by worshipping God well according to his inborn inclination.In other words, remembering and meditating on God by the appointed mode is dharm.
But who is the man entitled to this spiritual discipline called dharm? Who has the privilege of approaching it? Shedding light on the problem,Sri Krishn tells Arjun that even the most degraded man is rendered virtuous if he worships him (Sri Krishn)- the one God-with intentness, and his Soul is then merged with God who is the ultimate reality and dharm. So, according to the Geeta, that man is pious who performs the appointed task in keeping with his innate property to realize God.Arjun is counselled at last to forsake all his other obligations and seek refuge in Sri Krishn. So that man who is wholly devoted to the one God is endowed with piety. To dedicate oneself thus to God is dharm.
The means by which the Self is enabled to attain to the Supreme Being is dharm. The awareness, that comes to sages after their hunger for union with God has been quenched because of their achievement of the ultimate state, is the only reality in all of creation. So we have to seek refuge in these men of enlightenment and wisdom in order to learn how we can make our way along the path that leads to final bliss. That path is only one and embarking on it is dharm.
Dharm is an obligation-a sacred trust. It is propitious and the mind that applies itself to this enjoined task is also one and unified.(B.G.-2.41) Offering the functions of the senses and the operations of the life-winds to the fire of yog-self-restraint-kindled by the knowledge of God is dharm. (B.G.-4.27)
When self-control is identical with the Soul,and the operations of breath and the senses are thoroughly stilled,the current which arouses passions and the current that bears one towards God merge into one in the Self. Realization of God is the sublime culmination of this spiritual process.
***************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
***************************************************frm fb posted by Mrityunjaya jee
Saturday, October 16, 2010 5:40 PM
Bhagavad Gita is for the pious hermit,for the householder,and FOR ALL MANKIND.This knowledge is the most secret knowledge-secret because it is meant for only men of the required spiritual preparedness.There are series of questions,answering to which by Sri Krishn has made Bhagavad Gita......a celestial song.This scripture has become as eternal as God himself.Normally we do not know about this series of questions at a time.I feel,probably knowing most of them at a glance,will certainly give an impression about what Bhagavad Gita really conveys to entire mankind.By the time Gita came to conclusion,all the questions raised by Arjun were answered,at that juncture the Lord Himself raised the questions Arjun could not muster up and were in his benefit and clarified the same. At the end of it all,Sri Krishn askd Arjun if has understood and assimilated his words.He asks:"Have you, O Parth, listened intently to my words and, O Dhananjay, is your delusion born out of ignorance dispelled?"
Arjun says:
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naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayā’cyuta
sthito’smi gatasaṁdehaḥ kariṣye vacanaṁ tava
*
"Since my ignorance has been dispelled by your grace, O Achyut, and I have recovered discernment, I am free from doubt and shall follow your precept."
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"Achyuth!Because of Your grace,my passion is destroyed,I have regained my memory,I am consistent,being bereft of doubts and am ever ready to obey Your orders.".......Whereas,Arjun was perplexed at the time of reviewing both the armies,to find his kith and kin therein. He prayed:"Govinda! How can we be happy after annihilation of our own relatives? Family tradition will be destroyed because of such a war, there will be scarcity of obsequial offerings like rice cakes and so on to the departed ancestors, hybridization or mongrelization of castes takes place.We, being wise,yet are ready to commit sin. Why do we not find a way out of committing these sins?Let the armed Kaurava kill me, an unarmed man, in the war and that death is glorious.Govinda,I am not going to wage war."Saying thus he sat down at the back of the chariot.
Thus in the Gita,Arjun,in fact,put forward in front of Yogeshwar Krishn a series of big and small questions:
Like in chapter 2 verse 7 : "Please will You tell me that practice of worship through which I can attain to the Absolute good."
In chapter 2 verse 54 : "What are the attributes of an enlightened sage?"
In verse 1 of chapter 3 : "If in your view the way of knowledge is superior, then why do you compel me to do these terrible actions?"
In verse 36 of chapter 3 : "Even without wishing, under whose guidance does a man commit sin?"
In verse 4 of chapter 4 : "Your birth is of recent times, whereas the Sun was born a long time back, then how can I believe that You taught yog to the Sun in the far distant past, in the beginning of this kalp?"
In verse 1 of chapter 5 : "Sometimes You praise renunciation, the way of knowledge, and yet other times you support the Way of Selfless Action. Please tell me one out of these which is final, by which I can attain to the Absolute good."
In verse 35 of chapter 6 : "The Mind is very fickle.With slack efforts,what would be his lot?"
In verses 1 and 2 of chapter 8 : "Govinda,who is that Supreme Being,whom You have described?What is Adhyatm? What are Lords of gods and Lord of being? Who is the Lord of sacrifice in this body?What is that action? How do You come to be known at the end time?"Thus he put forward seven questions.
In verse 17 of chapter 10 : Arjun has evinced curiosity,asking,"While meditating incessantly,through what feelings (emotions) do I call you to mind, to remember you?"
In verse 4 of chapter 11 : he prayed and submitted, "I long to see the splendours that have been described by You."
In verse 1 of chapter 12 : "Who is the superior possessor of Yoga among the devotees who worship you well through unvacillating attentiveness and those who worship the imperishable unmanifest Supreme Being?"
In verse 21 of chapter 14 : "A man who has surpassed the three natural modes is liberated of character and how can a man surpass these three modes?"
In verse 1 of chapter 17 :"What would be the fate of a person who engages in yagya with dedication but does not follow the procedure as laid down by the scriptures?"
And in verse 1 of chapter 18 :"O" mighty armed! I yearn to learn separately and individually everything about the nature of relinquishment and renunciation."
Thus,throughout the Gita,Arjun continued to put forward queries (The esoteric secrets which could not be asked by him were revealed by the Lord Himself.) As soon as his doubts were dispelled he was freed from asking questions and said," Govinda! Now I am ever ready to obey your instructions."In truth the questions raised were for the benefit of all mankind and not just for Arjun alone.
Without having these questions answered,no seeker can progress forward on the path of the highest good.Therefore,to enable a man to obey an enlightened guru and to progress on the path of the highest good, it is necessary, that one should learn the complete teachings of the Gita.Arjun was convinced and satisfied that all his questions had been answered and his doubts allayed.
In Chapter 11,after having revealed his cosmic form,Sri Krishn said in the fifty-fourth verse: "O Arjun ... a worshipper can directly know this form of mine, acquire its essence, and even become one with it by total and unswerving dedication." And just now he has asked him whether he is rid of his delusion. Arjun replies that his ignorance is allayed and that his understanding is restored. Now he will act at Sri Krishn’s behest. Arjun’s liberation should come along with this realization. He has indeed become whatever he had to be. But scripture is meant for posterity and the Geeta is here for all of us to avail ourselves of.
Composite view Of DHARM!!!
Tuesday, October 12, 2010 10:32 PM
Composite view of DHARM that emerges from the scripture is a necessity to look at a glance under prevailing situations at present in modern and materialistic society. It may be claimed without any impropriety that dharm, properties and conduct that enable a man to realize his Self, is the overriding concern of the Geeta.As per Bhagavad Geeta,"DHARM" is certainly not "RELIGION."
According to Sri Krishn (B.G.-2.16-29),the unreal never exists and the real is never without existence at any time.God alone is real, permanent, indestructible, changeless, and eternal, but he is beyond thought, imperceptible, and quite above the fluttering of mind.Action is the,name of the mode by which a man attains to God after subduing his mind. Putting this mode into practice is dharm, which is a trust or obligation.
As Sri Krishn has told Arjun in the fortieth verse of Chapter 2 (B.G.):"Since selfless action neither wears out the seed from which it sprang nor has any adverse consequence,even a partial observance of it liberates one from the dire terror of repeated birth and death."So the undertaking of this action is dharm.
This appointed action has been classified into four categories on the basis of the seekers' inherent ability. At the initial stage,when a man sets upon the way of seeking after a due understandingof his task, he is a Shudr. But he is elevated to the rank of a Vaishya when his hold upon the means gets steadier. At the third stage, the same worshipper is promoted to the yet higher status of a Kshatriya when he gains the ability to oppose the conflicts of nature. The awakening of true knowledge that is transmitted by the voice of God himself, and which bestows on one, the ability to rely upon that God and become like him, transmutes the seeker into a Brahmin.
Hence it is that Yageshwar Krishn lays down in the forty sixth verse of Chapter - 18(B.G.) that engaging in action that is in harmony with one's native disposition is swadharm. Though of an inferior merit,the discharge of one's natural obligation should be preferred. The undertaking of a deed of superior merit is, on the other hand, improper and injurious if it is attempted without cultivating the ability that is commensurate with it. Even losing one's life in the fulfillment of one's inborn calling is better, because the body is a mere garb and no one is really changed by putting on a different apparel. When taken up again, the spiritual exercise is resumed from the same point at which it was discontinued. Thus climbing from step to step,the seeker at last attains to the immortal state.
The same is re-emphasized in the forty-seventh verse of the concluding chapter(B.G), when it is said that a man attains to ultimate liberation by worshipping God well according to his inborn inclination.In other words, remembering and meditating on God by the appointed mode is dharm.
But who is the man entitled to this spiritual discipline called dharm? Who has the privilege of approaching it? Shedding light on the problem,Sri Krishn tells Arjun that even the most degraded man is rendered virtuous if he worships him (Sri Krishn)- the one God-with intentness, and his Soul is then merged with God who is the ultimate reality and dharm. So, according to the Geeta, that man is pious who performs the appointed task in keeping with his innate property to realize God.Arjun is counselled at last to forsake all his other obligations and seek refuge in Sri Krishn. So that man who is wholly devoted to the one God is endowed with piety. To dedicate oneself thus to God is dharm.
The means by which the Self is enabled to attain to the Supreme Being is dharm. The awareness, that comes to sages after their hunger for union with God has been quenched because of their achievement of the ultimate state, is the only reality in all of creation. So we have to seek refuge in these men of enlightenment and wisdom in order to learn how we can make our way along the path that leads to final bliss. That path is only one and embarking on it is dharm.
Dharm is an obligation-a sacred trust. It is propitious and the mind that applies itself to this enjoined task is also one and unified.(B.G.-2.41) Offering the functions of the senses and the operations of the life-winds to the fire of yog-self-restraint-kindled by the knowledge of God is dharm. (B.G.-4.27)
When self-control is identical with the Soul,and the operations of breath and the senses are thoroughly stilled,the current which arouses passions and the current that bears one towards God merge into one in the Self. Realization of God is the sublime culmination of this spiritual process.
***************************************************
As expounded by most revered Gurudeo,my spiritual mentor.
***************************************************frm fb posted by Mrityunjaya jee
A Secret Key To Understand Metaphysical Concepts Behind Bhagavad Gita Verses!!!
A Secret Key To Understand Metaphysical Concepts Behind Bhagavad Gita Verses!!!
Wednesday, October 20, 2010 1:54 AM
Within this human body, in its mind and heart-the innermost seats of thought and feeling-there have always dwelt the two distinct, primordial tendencies-the divine and the devilish. Pandu,the image of virtue,and Kunti,the type of dutiful conduct,are parts of the treasure of divinity.Before the awakening of righteousness in a man’s heart, with his deficient understanding he regards whatever he does as an obligation.But, in truth,he is incapable of doing what is worthwhile because there cannot be an awareness of proper duty without the advent of moral virtue and goodness.Karn, who spends all his life fighting the Pandav,is the only acquisition of Kunti before she is wedded to Pandu.And the most formidable enemy of her other sons-the Pandav-is this Karn.Karn is thus the type of action that is hostile to the essentially divine character of the Self. He stands for traditions and usages which bind and hinder men from getting rid of false,misguided rites and ceremonies.
With the awakening of virtue,however,there is the gradual emergence of Yudhisthir,the embodiment of dharm;Arjun, the image of affectionate devotion;Bheem, the type of profound sentiment;Nakul, the symbol of regulated life;Sahdev,the adherer to truth; Satyaki, the repository of goodness;the King of Kashi,an emblem of the sanctity that abides within man; and Kuntibhoj, the symbol of world-conquest through earnest undertaking of duty.The total number of the Pandav army is seven akshauhini. "Aksh" is another word for vision.That which is made up of love and awareness of truth is the treasure of divinity.In fact,the seven akshauhini, which is given as the total strength of the Pandav army, is no physical reckoning; the number verily represents the seven steps - the seven stages of yog - that the seeker has to traverse in order to reach the most sublime God,his supreme goal.
Opposed to the Pandav army,embodiments of pious impulses that are beyond counting,is the army of Kurukshetr-of the Kaurav-with a strength of eleven akshauhini.Eleven is the number of the ten sense organs and the one mind.That which is constituted of the mind along with the ten senses is the devilish hoard, a part of which is Dhritrashtr, who persists in ignorance inspite of his awareness of truth.Gandhari,his consort, is the type of sense-bound disposition. Along with them there are also Duryodhan, the symbol of excessive infatuation; the evil-minded Dushashan;Karn, the perpetrator of alien deeds; the deluded Bheeshm; Dronacharya of dual conduct; Ashwatthama,the imageof attachment; the skeptical Vikarn; Kripacharya, the type ofcompassionate conduct in a state of incomplete worship; and Vidur,who stands for the Self that dwells in ignorance but whose eyes are always aimed at the Pandav. Vidur is the nature-bound Self that yet strives to make his way towards virtue and spiritual enlightenment, because he is after all an immaculate part of the Supreme Spirit.Thus the number of unrighteous impulses, too, is infinite.
The above named characters are among one of the few characters of the great epic Mahabharat,whose name has been almost used in verses of Bhagavad Gita.This is a metaphysical synopsis and in any case does not contradict the battle of Mahabharat already taken place.
As we have thus seen, the sphere-the battlefield-is only one,the physical body, but the impulses that wage constant war against each other on it are two. While one of them tempts man to regard nature as real and thus effects his degradation to birth in lower forms, the other convinces him of the reality and all-pervading domination of the Supreme Being and so provides access to him.
When the seeker takes refuge in a sage who has perceived the essence,there is a gradual but steady ascent of virtuous impulses on the one hand while,on the other,there is a decline and then the final destruction of evil impulses. When there remains no malady and the mind is perfectly restrained, even the restrained mind atlast ceases to be and there is no longer any need of even the treasure of divinity. Arjun has the vision that following after the Kaurav army,even the Pandav warriors are hurling themselves into the fiery mouth of the Omnipresent and getting annihilated.Even pious impulses are thus dissolved with final attainment and the ultimate consequence then issues forth.If the accomplished sage undertakes any enterprise after this final dissolution, it is only for the guidance and edification of his less fortunate fellowmen and disciples.
**********************************************************
As expounded by most revered Gurudeo,My spiritual mentor. posted on fb by Mrityunjaya jee
Wednesday, October 20, 2010 1:54 AM
Within this human body, in its mind and heart-the innermost seats of thought and feeling-there have always dwelt the two distinct, primordial tendencies-the divine and the devilish. Pandu,the image of virtue,and Kunti,the type of dutiful conduct,are parts of the treasure of divinity.Before the awakening of righteousness in a man’s heart, with his deficient understanding he regards whatever he does as an obligation.But, in truth,he is incapable of doing what is worthwhile because there cannot be an awareness of proper duty without the advent of moral virtue and goodness.Karn, who spends all his life fighting the Pandav,is the only acquisition of Kunti before she is wedded to Pandu.And the most formidable enemy of her other sons-the Pandav-is this Karn.Karn is thus the type of action that is hostile to the essentially divine character of the Self. He stands for traditions and usages which bind and hinder men from getting rid of false,misguided rites and ceremonies.
With the awakening of virtue,however,there is the gradual emergence of Yudhisthir,the embodiment of dharm;Arjun, the image of affectionate devotion;Bheem, the type of profound sentiment;Nakul, the symbol of regulated life;Sahdev,the adherer to truth; Satyaki, the repository of goodness;the King of Kashi,an emblem of the sanctity that abides within man; and Kuntibhoj, the symbol of world-conquest through earnest undertaking of duty.The total number of the Pandav army is seven akshauhini. "Aksh" is another word for vision.That which is made up of love and awareness of truth is the treasure of divinity.In fact,the seven akshauhini, which is given as the total strength of the Pandav army, is no physical reckoning; the number verily represents the seven steps - the seven stages of yog - that the seeker has to traverse in order to reach the most sublime God,his supreme goal.
Opposed to the Pandav army,embodiments of pious impulses that are beyond counting,is the army of Kurukshetr-of the Kaurav-with a strength of eleven akshauhini.Eleven is the number of the ten sense organs and the one mind.That which is constituted of the mind along with the ten senses is the devilish hoard, a part of which is Dhritrashtr, who persists in ignorance inspite of his awareness of truth.Gandhari,his consort, is the type of sense-bound disposition. Along with them there are also Duryodhan, the symbol of excessive infatuation; the evil-minded Dushashan;Karn, the perpetrator of alien deeds; the deluded Bheeshm; Dronacharya of dual conduct; Ashwatthama,the imageof attachment; the skeptical Vikarn; Kripacharya, the type ofcompassionate conduct in a state of incomplete worship; and Vidur,who stands for the Self that dwells in ignorance but whose eyes are always aimed at the Pandav. Vidur is the nature-bound Self that yet strives to make his way towards virtue and spiritual enlightenment, because he is after all an immaculate part of the Supreme Spirit.Thus the number of unrighteous impulses, too, is infinite.
The above named characters are among one of the few characters of the great epic Mahabharat,whose name has been almost used in verses of Bhagavad Gita.This is a metaphysical synopsis and in any case does not contradict the battle of Mahabharat already taken place.
As we have thus seen, the sphere-the battlefield-is only one,the physical body, but the impulses that wage constant war against each other on it are two. While one of them tempts man to regard nature as real and thus effects his degradation to birth in lower forms, the other convinces him of the reality and all-pervading domination of the Supreme Being and so provides access to him.
When the seeker takes refuge in a sage who has perceived the essence,there is a gradual but steady ascent of virtuous impulses on the one hand while,on the other,there is a decline and then the final destruction of evil impulses. When there remains no malady and the mind is perfectly restrained, even the restrained mind atlast ceases to be and there is no longer any need of even the treasure of divinity. Arjun has the vision that following after the Kaurav army,even the Pandav warriors are hurling themselves into the fiery mouth of the Omnipresent and getting annihilated.Even pious impulses are thus dissolved with final attainment and the ultimate consequence then issues forth.If the accomplished sage undertakes any enterprise after this final dissolution, it is only for the guidance and edification of his less fortunate fellowmen and disciples.
**********************************************************
As expounded by most revered Gurudeo,My spiritual mentor. posted on fb by Mrityunjaya jee
the Bhagwad Gita......frm fb..posts by Mrityunjaya jee
Let Us Listen To The Flourish Of The Warriors’ Conches In Bhagavad Gita!!!
Wednesday, October 20, 2010 10:25 PM
Conches are blown after the Kaurav have taken stock of their strength.The trumpeting of conches is a declaration of the intention,of each of the chiefs,of what he can offer after conquest.The mighty grandsire Bheeshm, the eldest of the Kaurav, blows his conch to produce a lion-like roar which gladdens Duryodhan’s heart.
Sings Bhagavad Gita:
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tasya samajnayan harṣamkuruvṛddhaḥ pitāmahaḥ,
simhanādam vinadyo’ccaihśankham dadhmau pratāpavān
"To Duryodhan’s delight then, his mighty grandsire and the eldest of the Kaurav (Bheeshm) blew his conch to blare forth a lion-like roar."
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The lion represents the terrible,tooth-and-claw, aspect of nature.Our hair stands on end and our hearts beat violently when we hear the roar of a lion in a still,solitary forest even though we are miles away from the beast.Fear is a property of nature, not of God.
Bheeshm is the very image of delusion.If delusion prevails, it will enwrap the material world’s forest of fear which we inhabit in yet another shroud of fear to make the existing dread even more frightening.Delusion cannot offer anything else except this.So renunciation of the material world is the right step for one who quests for Self-realization.Worldly inclinations are like a mirage-a mere shadow of ignorance, and the Kaurav have nothing to declare against this.Numerous conches from their side are trumpeted simultaneously but they altogether inspire no other feeling except fear.Fear,although in varying degrees, is born out of each perversion.Similar is also the message of the conches of the other Kaurav chiefs.
Adds Bhagavad Gita:
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tatah śankhāś ca bheryaś ca panāvanakagomukhāh ̣
sahasai’ vā’ bhyahanyanta sa śabdas tumulo’bhavat
"Then there abruptly arose a tumult of conches and kettledrums, tabors, drums, and cow-horns."
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After Bheeshm’s blowing of his conch,numerous other conches,drums, and trumpets are sounded together, and they make an awesome noise. The Kaurav have no message other than that of fear.Intoxicated with a sense of false success, the outward-looking impulses that offend and demean the human Soul render the bonds of infatuation yet stronger.
Now the Pandav, representing righteous impulses that are in harmony with the divine character of the Self, respond to the Kaurav challenge with their own declarations,the first of which is made by Yogeshwar Krishn himself.
Says Bhagavad Gita:
Krishnetataḥśvetair hayair yuktemahati syandane sthitau
mādhavạḥ pāṇḍavaś cai’vadivyau śankhau pradadhmatuḥ
"Then, too, Madhav (Krishn) and Pandu’s son (Arjun), seated in the magnificent chariot to which white steeds were yoked, blew their celestial conches."
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After the Kaurav, Sri Krishn and Arjun, riding in their magnificent, sacred chariot drawn by flawlessly white horses ("white" symbolizes purity), also blow their "celestial" conches. "Celestial" means beyond the material world.Yogeshwar Krishn’s transcendental message is a promise to render unto souls the most auspicious,unworldly existence that is beyond the worlds of both mortals and gods, and verily the whole universe (Brahmlok), which are all afflicted with the fear of birth and death.The chariot under his charge is not made of gold and silver and wood; everything about him is celestial, the chariot, the conch and, therefore, also his message. Beyond these worlds there is only the one unique and indescribable God.Sri Krishn’s message is of establishing a direct contact with this Supreme Being. But how will he effect this state?
Sings Bhagavad Gita:
pāñcajanyam hrṣīkeśodevadattam dhanamjayaḥ
pauṇḍram dadhmau mahāśankhambhīmakarmā-vṛ-a-kodaraḥ
"While Hrishikesh (Sri Krishn) blew his conch Panchjanya and Dhananjay (Arjun) the conch named Devdutt, the Vrikodar (Bheem) of awesome deeds blew the great conch Paundr."
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So Hrishikesh (lord of the senses), who knows all the mysteries of the human heart, blows the conch Panchjanya.This is a declaration of his intent to restrain the five organs of perception which correspond to word, touch, form, taste, and smell, and to transmute their inclinations into devotion. Exerting control on the wild senses and disciplining them into faithful servitors is the gift from an accomplished teacher; the gift, indeed, from the admired God.Sri Krishn is a yogi, an ideal teacher. As Arjun says in the Geeta, " Lord, I am thy disciple." It is only an accomplished teacher; who make us relinquish all objects of sensual pleasure, and to see and listen to and touch nothing except the coveted God.
Dhananjay (the victor of wealth) is the affectionate devotion that attains to the state of divine exaltation.This devotion is a feeling of tenderness for the desired object,which includes within itself all the experiences of devotees,even pangs of separation and occasional disenchantment and tears.There should be nothing for a devotee except the longed-for God. If the devotion to him is perfect, it embraces the virtues that provide access to the Supreme Spirit.Dhananjay is another name of this faculty.One kind of wealth is the external riches which are needed for physical sustenance,but that has nothing to do with the Self.The really lasting wealth of man, which he can truly call his own, is realization of his Self, the God within.
In the Brihadaranyak Upanishad,Yagnavalkya teaches the same to his wife Maitreyi when she asks him, "My lord, if this whole earth belonged to me with all its riches, should I through its possession attain immortality?" The sage replies, "No, your life would be like that of the wealthy. None can possibly hope to be immortal through wealth."
Bheem of awesome deeds blows his great conch Paundr, which denotes sentiment. The heart is the spring as well as the habitat of feeling. This is why Bheem is called Vrikodar, the large-hearted. You are attached to a child, but that attachment belongs essentially to your heart. It only manifests itself in the child. Sentiment is fathomless and mighty, and this sentiment is Bheem’s great conch that is now blown.The affection that he represents is embodied in sentiment.That is why Bheem blows the conch named Paundr. However, although sentiment is mighty, it can be so only through the medium of love.Goswami Tulsidas admits that he has known the omnipresence of God only through its manifestation in love.
Adds Bhagavad Gita:
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anantavijayam rājākuntīputro yudhisthirah,
nakulah sahadevaś casughosamanipuspakau
"King Yudhisthir, the son of Kunti, blew the conch Anantvijay,whereas Nakul and Sahdev blew their conches Sughosh and Manipushpak."
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King Yudhisthir blows the conch Anantvijay (endless conquest). Kunti is the very image of dutifulness; and Yudhisthir, the embodiment of dharm (natural piety). If one’s adherence to dharm is steady, Anantvijay will bring about the absorption of the Self in the boundless God. The one who is firm in battle is Yudhisthir: one who is unshaken by conflicts between Self and the material world-between the body and the transcendental Soul, and to whom the essence of the sphere of action has been revealed. He is enabled eventually,by God who alone is real, ceaseless, and immutable, to overcome all the contradictions.
Nakul, who is a symbol of restraint, blows the conch named Sughosh. As restraint grows firmer, evil is subdued and the dominance of righteousness is proclaimed. Sahdev, the adherer to truth, blows on the conch which bears the name of Manipushpak.Sages have described each breath as a precious ruby. "What a pity that we squander the jewels of our breath on idle gossip!" One kind of satsang is the moral discourse we hear from noble men, but the real spiritual discourse is internal. According to Krishn, Self alone is true and eternal. True satsang comes about when the mind reins itself in from all externals and dwells with the Self. This adherence to truth is cultivated by incessant reflection, meditation, and samadhi.
The more joy one feels in dwelling with the one reality, the more restraint one gains over each breath,the mind, and the instruments by which objects of sense affect the Self.The day they are totally restrained is the day when we are absorbed in the ultimate essence. Providing, like a good instrument, harmonious accompaniment to the song of the Self is true satsang.
The physical ruby is hard, but the jewel of breath is even more tender than a flower.Flowers fall and wither soon after they bloom, and we can never say that we shall live until the next breath. But if there is true adherence to the Self, it leads us to realize the highest goal through providing control over each breath.There is nothing to proclaim beyond this,although each device is helpful in traversing a certain stretch of the path of spiritual perfection.
Says Bhagavad Gita:
*
*
kāśyaś ca paramesvāsahśikhandī ca mahārathah
dhrstadyumno virātaś ca sātyakiś cā’parājitah
drupado draupadeyāś casarvaśah prthivīpate
saubhadraś ca māhābahuhśankhān dadhmuh prthakprthak
"The King of Kashi, a great bowman, Shikhandi who dwells in the Supreme Spirit, the unvanquished Dhristdyumn, Virat and Satyaki, Drupad and the sons of Draupadi, and Subhadra’s son of powerful arms (Abhimanyu), all blew, O lord of the earth, their own conches."
The sacred city of Kashi is an emblem of the sacredness that resides in the physical body.When a man withdraws his mind and sense organs from all physical things and concentrates on the Self within his body,he is privileged to merge with and dwell within God.The body which is capable of such a union is Kashi.The Supreme Spirit dwells in and pervades every single body. So "parmeshwasah" here means dwelling in the Supreme Spirit rather than a "mighty warrior".
Shikhandi represents the rejection of shikha-sutr (sacred signs traditionally worn by Hindus). There are people who believe they have achieved renunciation just because they have got their heads shaved clean,cast away their sacred threads, and stopped lighting fire. But they are mistaken, for,as a matter of fact,shikha symbolizes a goal which has to be attained, and sutr the merits of action in a previous existence (sanskar).The chain of sanskar is intact so long as God has yet to be realized.How can there be true renunciation till the moment of that fulfillment?Till then we are only wayfarers. Delusion subsides only when the desired God is attained and the merits of previous deeds are reduced to nothing.
Dhristdyumn,the steadfast mind that treasures faith in the universal, immutable divinity,and Virat,capable of perceiving the omnipresence of the great God, are the main constituents of sacred excellence.Satyaki is truthfulness. There can never be a fall from piety as long as there is truthfulness or the desire to ponder over truth,it always protects us from being routed in the war between spirit and matter.
Drupad,representing the ideal of consistency and steadfastness in the performance of duty, the five sons of meditation-like Draupadi, symbols of compassion, tenderness, beauty, and spiritual repose, who are all great warriors providing assistance to the quest for the desired goal, and the long-armed Abhimanyu, all blow their separate conches."Arm" is a symbol of the sphere of action. When the mind is freed from fear, its reach is immensely enlarged.
So this is how the chiefs of the Pandav army have made their proclamations with their conches. Each one of them is a prerequisite of the skill of traversing a certain length of the way to spiritual emancipation.Their observance is necessary and that is why they are enumerated in detail. However, there is, after these preliminary stages, that stretch of the path which is beyond the perceiving mind and intellect.This is the length along which one is enabled to travel only by the blessedness of the great awakening within the Self. He stands up from the Self as vision and is self-evident.
And then sings Bhagavad Gita:
*
*
sa ghoso dhārtarastrānāmhrdayāni vyadārayat
nabhaś ca prithivīm cai’vatumulo vyanunādayan
"The loud tumult, reverberating through heaven and earth, pierced the hearts of Dhritrashtr’s sons."
*
*
The great tumult, echoing through heaven and earth, rends the hearts of Dhritrashtr’s sons. There is the Pandav army, too, but the hearts that are rent are only those of Dhritrashtr’s sons. When the manna of Panchjanya, made up of true knowledge, realization of the infinite, destruction of evil, and affirmation of piety, begins to flow, the Kaurav hearts with their unrighteous and outward-looking impulses cannot but be rent. Their power wanes by and by.And if the process meets with success,infatuation ceases to exist altogether.
**************************************************
As expounded by my spiritual mentor,most revered Gurudeo.
Wednesday, October 20, 2010 10:25 PM
Conches are blown after the Kaurav have taken stock of their strength.The trumpeting of conches is a declaration of the intention,of each of the chiefs,of what he can offer after conquest.The mighty grandsire Bheeshm, the eldest of the Kaurav, blows his conch to produce a lion-like roar which gladdens Duryodhan’s heart.
Sings Bhagavad Gita:
*
*
tasya samajnayan harṣamkuruvṛddhaḥ pitāmahaḥ,
simhanādam vinadyo’ccaihśankham dadhmau pratāpavān
"To Duryodhan’s delight then, his mighty grandsire and the eldest of the Kaurav (Bheeshm) blew his conch to blare forth a lion-like roar."
*
*
The lion represents the terrible,tooth-and-claw, aspect of nature.Our hair stands on end and our hearts beat violently when we hear the roar of a lion in a still,solitary forest even though we are miles away from the beast.Fear is a property of nature, not of God.
Bheeshm is the very image of delusion.If delusion prevails, it will enwrap the material world’s forest of fear which we inhabit in yet another shroud of fear to make the existing dread even more frightening.Delusion cannot offer anything else except this.So renunciation of the material world is the right step for one who quests for Self-realization.Worldly inclinations are like a mirage-a mere shadow of ignorance, and the Kaurav have nothing to declare against this.Numerous conches from their side are trumpeted simultaneously but they altogether inspire no other feeling except fear.Fear,although in varying degrees, is born out of each perversion.Similar is also the message of the conches of the other Kaurav chiefs.
Adds Bhagavad Gita:
*
*
tatah śankhāś ca bheryaś ca panāvanakagomukhāh ̣
sahasai’ vā’ bhyahanyanta sa śabdas tumulo’bhavat
"Then there abruptly arose a tumult of conches and kettledrums, tabors, drums, and cow-horns."
*
*
After Bheeshm’s blowing of his conch,numerous other conches,drums, and trumpets are sounded together, and they make an awesome noise. The Kaurav have no message other than that of fear.Intoxicated with a sense of false success, the outward-looking impulses that offend and demean the human Soul render the bonds of infatuation yet stronger.
Now the Pandav, representing righteous impulses that are in harmony with the divine character of the Self, respond to the Kaurav challenge with their own declarations,the first of which is made by Yogeshwar Krishn himself.
Says Bhagavad Gita:
Krishnetataḥśvetair hayair yuktemahati syandane sthitau
mādhavạḥ pāṇḍavaś cai’vadivyau śankhau pradadhmatuḥ
"Then, too, Madhav (Krishn) and Pandu’s son (Arjun), seated in the magnificent chariot to which white steeds were yoked, blew their celestial conches."
*
*
After the Kaurav, Sri Krishn and Arjun, riding in their magnificent, sacred chariot drawn by flawlessly white horses ("white" symbolizes purity), also blow their "celestial" conches. "Celestial" means beyond the material world.Yogeshwar Krishn’s transcendental message is a promise to render unto souls the most auspicious,unworldly existence that is beyond the worlds of both mortals and gods, and verily the whole universe (Brahmlok), which are all afflicted with the fear of birth and death.The chariot under his charge is not made of gold and silver and wood; everything about him is celestial, the chariot, the conch and, therefore, also his message. Beyond these worlds there is only the one unique and indescribable God.Sri Krishn’s message is of establishing a direct contact with this Supreme Being. But how will he effect this state?
Sings Bhagavad Gita:
pāñcajanyam hrṣīkeśodevadattam dhanamjayaḥ
pauṇḍram dadhmau mahāśankhambhīmakarmā-vṛ-a-kodaraḥ
"While Hrishikesh (Sri Krishn) blew his conch Panchjanya and Dhananjay (Arjun) the conch named Devdutt, the Vrikodar (Bheem) of awesome deeds blew the great conch Paundr."
*
*
So Hrishikesh (lord of the senses), who knows all the mysteries of the human heart, blows the conch Panchjanya.This is a declaration of his intent to restrain the five organs of perception which correspond to word, touch, form, taste, and smell, and to transmute their inclinations into devotion. Exerting control on the wild senses and disciplining them into faithful servitors is the gift from an accomplished teacher; the gift, indeed, from the admired God.Sri Krishn is a yogi, an ideal teacher. As Arjun says in the Geeta, " Lord, I am thy disciple." It is only an accomplished teacher; who make us relinquish all objects of sensual pleasure, and to see and listen to and touch nothing except the coveted God.
Dhananjay (the victor of wealth) is the affectionate devotion that attains to the state of divine exaltation.This devotion is a feeling of tenderness for the desired object,which includes within itself all the experiences of devotees,even pangs of separation and occasional disenchantment and tears.There should be nothing for a devotee except the longed-for God. If the devotion to him is perfect, it embraces the virtues that provide access to the Supreme Spirit.Dhananjay is another name of this faculty.One kind of wealth is the external riches which are needed for physical sustenance,but that has nothing to do with the Self.The really lasting wealth of man, which he can truly call his own, is realization of his Self, the God within.
In the Brihadaranyak Upanishad,Yagnavalkya teaches the same to his wife Maitreyi when she asks him, "My lord, if this whole earth belonged to me with all its riches, should I through its possession attain immortality?" The sage replies, "No, your life would be like that of the wealthy. None can possibly hope to be immortal through wealth."
Bheem of awesome deeds blows his great conch Paundr, which denotes sentiment. The heart is the spring as well as the habitat of feeling. This is why Bheem is called Vrikodar, the large-hearted. You are attached to a child, but that attachment belongs essentially to your heart. It only manifests itself in the child. Sentiment is fathomless and mighty, and this sentiment is Bheem’s great conch that is now blown.The affection that he represents is embodied in sentiment.That is why Bheem blows the conch named Paundr. However, although sentiment is mighty, it can be so only through the medium of love.Goswami Tulsidas admits that he has known the omnipresence of God only through its manifestation in love.
Adds Bhagavad Gita:
*
*
anantavijayam rājākuntīputro yudhisthirah,
nakulah sahadevaś casughosamanipuspakau
"King Yudhisthir, the son of Kunti, blew the conch Anantvijay,whereas Nakul and Sahdev blew their conches Sughosh and Manipushpak."
*
*
King Yudhisthir blows the conch Anantvijay (endless conquest). Kunti is the very image of dutifulness; and Yudhisthir, the embodiment of dharm (natural piety). If one’s adherence to dharm is steady, Anantvijay will bring about the absorption of the Self in the boundless God. The one who is firm in battle is Yudhisthir: one who is unshaken by conflicts between Self and the material world-between the body and the transcendental Soul, and to whom the essence of the sphere of action has been revealed. He is enabled eventually,by God who alone is real, ceaseless, and immutable, to overcome all the contradictions.
Nakul, who is a symbol of restraint, blows the conch named Sughosh. As restraint grows firmer, evil is subdued and the dominance of righteousness is proclaimed. Sahdev, the adherer to truth, blows on the conch which bears the name of Manipushpak.Sages have described each breath as a precious ruby. "What a pity that we squander the jewels of our breath on idle gossip!" One kind of satsang is the moral discourse we hear from noble men, but the real spiritual discourse is internal. According to Krishn, Self alone is true and eternal. True satsang comes about when the mind reins itself in from all externals and dwells with the Self. This adherence to truth is cultivated by incessant reflection, meditation, and samadhi.
The more joy one feels in dwelling with the one reality, the more restraint one gains over each breath,the mind, and the instruments by which objects of sense affect the Self.The day they are totally restrained is the day when we are absorbed in the ultimate essence. Providing, like a good instrument, harmonious accompaniment to the song of the Self is true satsang.
The physical ruby is hard, but the jewel of breath is even more tender than a flower.Flowers fall and wither soon after they bloom, and we can never say that we shall live until the next breath. But if there is true adherence to the Self, it leads us to realize the highest goal through providing control over each breath.There is nothing to proclaim beyond this,although each device is helpful in traversing a certain stretch of the path of spiritual perfection.
Says Bhagavad Gita:
*
*
kāśyaś ca paramesvāsahśikhandī ca mahārathah
dhrstadyumno virātaś ca sātyakiś cā’parājitah
drupado draupadeyāś casarvaśah prthivīpate
saubhadraś ca māhābahuhśankhān dadhmuh prthakprthak
"The King of Kashi, a great bowman, Shikhandi who dwells in the Supreme Spirit, the unvanquished Dhristdyumn, Virat and Satyaki, Drupad and the sons of Draupadi, and Subhadra’s son of powerful arms (Abhimanyu), all blew, O lord of the earth, their own conches."
The sacred city of Kashi is an emblem of the sacredness that resides in the physical body.When a man withdraws his mind and sense organs from all physical things and concentrates on the Self within his body,he is privileged to merge with and dwell within God.The body which is capable of such a union is Kashi.The Supreme Spirit dwells in and pervades every single body. So "parmeshwasah" here means dwelling in the Supreme Spirit rather than a "mighty warrior".
Shikhandi represents the rejection of shikha-sutr (sacred signs traditionally worn by Hindus). There are people who believe they have achieved renunciation just because they have got their heads shaved clean,cast away their sacred threads, and stopped lighting fire. But they are mistaken, for,as a matter of fact,shikha symbolizes a goal which has to be attained, and sutr the merits of action in a previous existence (sanskar).The chain of sanskar is intact so long as God has yet to be realized.How can there be true renunciation till the moment of that fulfillment?Till then we are only wayfarers. Delusion subsides only when the desired God is attained and the merits of previous deeds are reduced to nothing.
Dhristdyumn,the steadfast mind that treasures faith in the universal, immutable divinity,and Virat,capable of perceiving the omnipresence of the great God, are the main constituents of sacred excellence.Satyaki is truthfulness. There can never be a fall from piety as long as there is truthfulness or the desire to ponder over truth,it always protects us from being routed in the war between spirit and matter.
Drupad,representing the ideal of consistency and steadfastness in the performance of duty, the five sons of meditation-like Draupadi, symbols of compassion, tenderness, beauty, and spiritual repose, who are all great warriors providing assistance to the quest for the desired goal, and the long-armed Abhimanyu, all blow their separate conches."Arm" is a symbol of the sphere of action. When the mind is freed from fear, its reach is immensely enlarged.
So this is how the chiefs of the Pandav army have made their proclamations with their conches. Each one of them is a prerequisite of the skill of traversing a certain length of the way to spiritual emancipation.Their observance is necessary and that is why they are enumerated in detail. However, there is, after these preliminary stages, that stretch of the path which is beyond the perceiving mind and intellect.This is the length along which one is enabled to travel only by the blessedness of the great awakening within the Self. He stands up from the Self as vision and is self-evident.
And then sings Bhagavad Gita:
*
*
sa ghoso dhārtarastrānāmhrdayāni vyadārayat
nabhaś ca prithivīm cai’vatumulo vyanunādayan
"The loud tumult, reverberating through heaven and earth, pierced the hearts of Dhritrashtr’s sons."
*
*
The great tumult, echoing through heaven and earth, rends the hearts of Dhritrashtr’s sons. There is the Pandav army, too, but the hearts that are rent are only those of Dhritrashtr’s sons. When the manna of Panchjanya, made up of true knowledge, realization of the infinite, destruction of evil, and affirmation of piety, begins to flow, the Kaurav hearts with their unrighteous and outward-looking impulses cannot but be rent. Their power wanes by and by.And if the process meets with success,infatuation ceases to exist altogether.
**************************************************
As expounded by my spiritual mentor,most revered Gurudeo.
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