Ashtravakar Samhita is complete way for self realization. Like ShrimadBhagwad Geeta it contains 700 verses. It is direct revelation as how to realize our true nature.I have tried to analyse this unique text of wisdom with the divine message of Lord Krishna in Shrimad Bhagwad Geeta.
22.10.2009
Om Shri Krishna Sharnam Namah
ASHTAVAKRA GEETA
Chapter-1
Katham gyanamavapnoti katham muktirbhavishyati I
Veragyam ch katham praptametadburhi mam parbho I (1)
King Janak asked:
How I may be able to attain wisdom, how I shall be liberated, how I shall be detached, please guide me on this.
King Janak approached Ashtavakar to guide him as to how he shall become wise to attain liberation from cycle of transmigration, how to attain detachment from this binding influence of material nature.
Muktimichhasi chetatt vishyan vishvat tyaj I
Kshmaarjavamdayatoshsatyam piyoshvadbhaj II (2)
Ashtravakar says:
If you desire liberation detach yourself from sense objects like that of poison and adopt nectar of forgiveness, truthfulness, satisfaction and mercifulness.
Ashtravakar is a liberated soul and is setting principles of attaining liberation from transmigration. Self soul is eternal but it has identified itself with evolutes of material nature. Ego of being an embodied self and its identification with body mind set is the root cause of attachment with reactions of material nature causes cycle of life in a particular body and death of body. Travel of eternal life from one body to another has been continuing from the time immemorial.
Only searching soul like that of King Janak can seek answer to question on liberation.
In chapter 16 of Shrimad Bhagwad Geeta Lord Krishna describes qualities of person of divine nature which lead to liberation:
Abhayam sattavsanshidhirgyanyogvayavasthiti I
Danam damashch yagyashch svadhayayastap arjavam II
Ahimsa satyamakrodhahstyagah shantirapeshnum I
Daya bhuteshavavalolutavam mardavam hareerchaplam II
Tejah kshama dhritih shouchamadroho natimanita I
Bhavanti sampadam daivimabhijatasya bharat II (16.1-3)
Fearlessness, purity of mind, constant fixity in the yoga of meditation for self realization, charity and control of senses and performance of sacrifice, study of Vedas and chanting of God’s name and praises, suffering hardship in discharge of one’s sacred obligation and straightness of mind as well as body and senses.
Non-violence, truthfulness, absence of anger, renunciation, tranquility, aversion to criticizing others, compassion, freedom from greed, gentleness, modesty, determination, courage, forgiveness, fortitude, cleanliness, being freed from hatred, are the qualities with which, O! Descendant of Bharat, the persons of divine nature are endowed.
Lord Krishna in chapter 16 of Shrimad Bhagwad Geeta vividly describes the nature and qualities of the persons with divine nature and those with demonic nature,
Three types of persons are found in this world, those with demonic nature, divine nature and still others of mixed nature.
99.5 % of human beings are endowed with mixed nature.
Very rare are those who have complete divine nature.
But there are certain human beings who have comparatively more of divine qualities. There are certain people who are imbibed with more of demonic nature. Even they too have divine bent of mind towards certain things.
Qualities described above are those qualities which a person seeking realization develops. Fearlessness, purity of mind, constant fixity in the yoga of meditation for self realization, charity without any desire for return, control of senses and performance of penance, study of Holy Scriptures, chanting of God’s name and his praises, suffering hardship in discharge of one’s sacred obligation and straightness of mind.
non-violence, truthfulness, absence of anger, renunciation, tranquility, aversion to criticizing others, compassion, freedom from greed, gentleness, modesty, determination, courage, forgiveness, fortitude, cleanliness, being freed from hatred are natural qualities of the persons having and developing divine nature.
These persons are always eager to seek self realization. They perturb to see that human beings suffering from miseries because of attachment with material nature.
They try to convince them that they too can go to godhead by devoting themselves to him.
Ashtravakar is liberated soul and he knows as to how to attain liberation.
Na prithavi na jalam na agniirna vayuurdhyo bhavan I
Esha sakshirhamatmanam chidroopam vidhi muktayeI (3)
You are neither earth, nor water, nor fire, nor air, nor ether. Knowing yourself as witness consciousness of these elements, you stand liberated.
It is very simple equation to understand that it is consciousness which departs from body and it is also same consciousness which has pervaded the entire universe. Consciousness in all beings is same. What is different in all beings is the quantum of basic elements and form of their embodiment.
In chapter seven of Shrimad Bhagwad Geeta Lord Krishna in verse 4 and 5 describes His nature:
bhumiapoanlo vayu kham manoh bhudhirev ch I
ahankaram etiayam me bhinnah parkriti ashatdha II
aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedsm dharyate jagat II (7.4-5)
Earth, water, fire, air, space, mind, intellect, and ego are eight folded different type of my nature.
Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby i create and hold this universe
Lord unfolds eight types of his transient nature. There are two types of nature of Lord Krishna. One is eternal nature and another is material nature.
Animate and Inanimate
But both are the shapes which the self has transformed into. Lord unfolds eight types of his transient nature.
Earth, water, fire, air and ether along with mind set, intellect, and ego are unanimated nature,
It is unanimated nature of lord Krishna.
These are not different from the self.
This is what Ashtravakar is telling King Janank that he is neither of this nature rather he is witness consciousness of these material elements forming part of body. Due to ignorance self soul presumes itself that body which has come into existence due to eternal material reaction of previous attachment with reactions of past lives. Self soul is neither doer of those reactions coming in form of distress, happiness, torture, gladness, desires and efforts to their fulfillment. Self soul is witness consciousness.
This is the knowledge which is the crux of wisdom and whereby a seer can realize his own self.
That is why it is knowledge which discovers existing truth which is a sort of science of true nature of self.
The other nature is animated individual soul nature of the almighty self whereby this universe is created and sustained by self.
This self soul nature appears to be the cause of this entire universe. Eternal self soul assigned to play a role in eternal play identifies itself with that dress of player and forgets its real identity.
So Ashtravakar reminds King Janank that he is not any of these basic elements rather he is consciousness witnessing the actions of mind, intellect, senses and their play with their objects
Yadi dehe prithak krity chitti vishramya tishthsi I
Adhunev sukhi shantah bandhmukto bhavishyasi II (4)
If you detach yourself from embodiment and imbibe upon your self, you attaining peace, happiness, shall stand free from bondage at this very moment.
Identification with embodiment is the cause of bondage, distress and struggle. From the beginning of life in a particular body, the living entity has not changed. It was same in childhood and still it is same. It is the development of mind with which we have identified.
It is play of mind which has created this universe of relations.
Lord Krishna says in chapter 13 verses 1 and 2 in Shrimad Bhagwad Geeta that this embodiment is a field to undergo the reactions of past attachments and the knower of this field is different from body.
Idam srirum kontey! khetrum ityabhidheyate I
Etadyo veti tam prahuA khetragya it tadvidah II
Khetragyam chapi mam vidhi sarvakhetreshua bharat I
Khetraksetshur gyanam yat tat gyanam matam mama I1 (13.1-2)
This embodiment is termed as the field. He who knows it, sages call Him, Knower of the field.
Know myself to be khetragya in all khetras, Arjuna.
And I consider this knowledge of khetra and khetrgya as Wisdom.
Every embodiment, whatsoever is the shape, is actually a field through which the blissful self soul ‘jeeva’ undergoes the reactions of past identifications.
self soul x three evolutes of material nature = action=fruits in form of joy and pain, happiness and sufferings x attachment and identification with actions coming naturally x Desire for fruits =birth, death and rebirth an unending cycle of transmigration) It is in the human form that one has got an opportunity to transgress this cycle and go to Lord.
This is what exactly Ashtravakar is propounding.
Blissful jeeva in the companionship of material nature appears to act and react, desire and hate and performing other pairs like these. Though it itself is actually an onlooker, its identification and attachment with those deeds actually carried out by three qualities of nature tie down him with these deeds and their fruits.
Despite being aloof and unconcerned, his perception of doer causes him an unending conditioned bondage. He is made to undergo, through identification, joy and sorrow, pain and pleasure, happiness and distress etc.
Wisdom does not create anything new. It illuminates the already existing facts. If one is ignorant of the existing fact, the fact itself does not vanish.
Wisdom is to know the embodiment and its knower charging it and sparkling.
Soul in every creature is the blissful self himself without any difference.
If one is able to rest in that blissful life factor, then there is neither distress nor happiness but an eternal bliss to be felt. Being different from body, mind and intellect, this illuminator is onlooker. It is neither happy nor it is distressed; it is the mind which reflects these feelings.
Na tuavam Vipradiko varno naashrami naakshgochra I
Asangoasi nirakaro Vishvasakshi sukhi bhav II (5)
You are neither Brahmin etc divisions based on caste system, nor you belong to a particular order of life nor you are any thing perceptible by eyes. You are detached and unaffected witness of this universe.
Two natures of Lord Krishna have transformed them many fold. This transformation is the cause of this universe.
Lord Krishna clarifies in verse 6 of chapter 7 that He commands the creation of this universe by union of these both natures:
etatad yonini bhutani sarvarhinitiupdharay I
aham krisanam jagatah parbhavah parlayastatha II (7.6)
Presume all the beings held in the union of these two types of nature and I with these two forms of nature, create and destroy this universe.
It is to be clarified here that even the material nature has no mark of identification. Eternal nature while identifying itself with material gets identification from fellow embodied self souls and addresses itself with that identification of body. The body gets the name not the Self.
What one can see or hear or has read about or heard of, all is outcome of union of these two.
But one non doer is the witness seated in all these forms and beyond them, creating these forms, forming and transforming them.
Dharmadharmo sukham dukham mansani na te Vibho I
Na kartaasi na bhoktaasi mukt evasi sarvada II (6)
Oh You Great! This religion-irreligion, distress-happiness pertains to mind and not you. You are neither doer nor enjoyer, rather you are ever liberated.
Free soul while leaving the embodiment does not carry anything which is perceptible. It takes with it the mind, senses to other body which it gets by virtue of natural actions and with cause body, it undergoes more operations in form of bodies to sanctify it. This is clear that the purpose of form is to devote its mind, intellect to Lord Krishna and to get rid of transmigration.
It is the mind which accumulate bodies of thoughts which go on coming out. On looker self sees these coming and going. He is neither doer nor enjoyer. But its presumption of being so, binds it. Use of mind is to be made to think liberation. This thinking entails freedom as identification led to bondage.
Eko drashtaasi sarvasya muktprayoasi sarvada I
Ayamev hee bandho dashtaram pashyasietram II (7)
You are the seer of this whole universe and you are always free. But the bondage is that you percept seer different from you.
It is to be clearly understood that witness self soul is one in all creation. As explained in analysis of verse 5 above it is the same knower present in all fields. Self soul once identifying itself with Material Nature walks into the tight grip of its three evolutes, Ego of being an embodiment has caused self soul to pose as a body- mind set. The seer is not different. He is one in all. This seer cannot be different from itself. If it is different it cannot be seer, it will be object Seer is not an object. It is eternal. It is stated by Lord Krishna in chapter 18 of Shrimad Bhagwad Geeta:
Ishwarah sarvbhutanam hrideshe arjun tishathati I
Bhramayansarvbhutani yantrarhurhani mayayya II (18.61)
Arjun! God abides in the heart of all creatures, causing them to revolve, according to their karmas, by His illusive power, seated as those beings are in THE DRIVER of the vehicle of body.
It is the lord seated in the hearts of all beings, forcing them to undergo the reaction/fruits of their past deeds, through his inscrutable power of three qualities of nature. He puts them in chariot of embodiment, revolving them like wooden doll being revolved by its holder.
Seer is liberated but it considers itself bound, sinner and seeks liberation from cycle of birth and death by resorting to those deeds prescribed in Holy Scriptures which bind it more and more. Ashtravakar places plain and simple way for all to stay liberated.
Aham kartetiahammanmahakrishnaahidanshitahI
Naaham karteti vishwasamrit peetva sukhi bhav II (8)
I am the doer. Cobra in form of this ego has bitten you. I am not the doer; this determination shall lead you to happiness.
Why a person is gloomy. It is the mind which reflects the reaction to a particular situation. A particular reaction may bring a sort of happiness to one and distress to others. Same situation reflecting two reactions in two minds is stark reality. It is reality that the self soul has no connection with mind, intellect, senses and body. It is their illuminator. It is witness of every situation. While listening, it appears to be using ear, while seeing, it appears to be using eye. This can be applied to all senses but actually senses are roaming in their object.
In chapter 5 chapter of Shrimad Bhagwad Geeta Lord Krishna reveals in verse 8 and 9:
nev kinchitkromiiti yukto manyet tatvavit I
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan II (5.8-9)
The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.
The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified himself with self/lord of all beings remains unaffected, even though performing action.
With knowledge that lord is present in all and every animate and inanimate thing one comes across or those are celestial and invisible are having modification of Lord alone. Whether they are in nature or in shape of nature, it is very modification of Lord Himself. Karamyogi thus knowing this conquers his mind, masters his senses and by devotion to Lord, his heart purified, sees Lord every where. Action is the result of three qualities of nature and the spirit in embodiment has nothing to do with action and it is only witness of action.
The wise man having come to know the reality of worldly things, percepts that while doing every act he is not the doer and senses are playing with their objects and soul seated in embodiment is not doer.
Lord has enumerated all sense actions in these verses and directed that having seen through thus reality, a renounced soul should be considered aloof from all these acts and being witness is not the doer, dispassionately observing every act but remaining unattached.
This real aspect is reflected in Great Saint’s advice.
Eko vishudhbodhoahamiti nishchaybahinna I
Prajyavalyaagyanam veetshokah sukhi bhav II (9)
I am one and only one pure consciousness, with fire of this strong determination, you burn your forest of your ignorance, stay happy, free from attachment and distress.
Attachment and identification is the real cause of transmigration of self soul from one body. A devotee see eternal game of Lord Krishna in every act of material as well eternal Nature of Lord Krishna as explained by Lord Himself in chapter 7 of Shrimad Bhagwad Geeta and referred to in analysis of verse 3 here.
Self Soul is one and only one. As we see Material nature divided in various material components, Eternal nature too has spread itself to take shape with association of material nature in form of three modes forming goodness, passion and ignorance. Earth, ether, air, water, fire are basic elements. A purer self soul soiled by plethora of attachments and reactions comes into a particular womb as per reaction of its nature. Nature of eternal soul is never changed. It the identification which appear to soil it. By assuming this soul free one attains freedom. It is so easy, yet appearing difficult because our not being ready to identify our real selves. This is the effect of inscrutable power of Lord Krishna that the self soul is playing with material nature.
Yatra Vishvamidam bhatee Kalpitam rajjusarpvat I
Anand Parmanandaah sa bodhtuvam sukham charII (10)
As Snake appears to be transposed on a rope though it is not there, this entire universe appears to be transposed in same all blissful Self in you, knowing this you be happy.
This is revelation of an existing fact. As material nature is being illuminated by same self in all beings, material nature is also same in all beings and non-beings. This universe proves to be a Super Transposition of same self coming into being and vanishing like shade of an object. This universe is appearing, changing and is being annihilated daily but still it appears to be permanent. This is the illusion, yet embodied self soul are indulging
Lord Krishna reveals in verse 4 chapter 9 of Shrimad Bhagwad Geeta:
mya tatamidam sarvam jagatavyakatmurtina I
matsthani sarvbhutani na chaaham,am tesguavashtita II
The whole of this universe is permeated by Me as un manifest divinity, all embodiments rest on the idea within me. Therefore, as really speaking, I am not present in them.
All the being abides in me but see wonderful power of divine yoga; though creator and sustainer of all beings, I do not dwell in those beings.
Air borne out of ether moving everywhere, born out of ether ever remains in ether, like wise all beings originate from my thought abide in Me.
Muktaabhimin mukto hi badhi\o badhabhimaniapi I
Kinvadabti satyeyam ya mati sa gatirbhavet II(11)
Where in mind one presumes itself free, it is free but when it assumes itself bound, it is bound. Truly said it is thinking which makes one bound or free.
Self soul is free but when it identifies itself with material mind body set it assumes itself to be doer of natural reactions and seeks fruits for them. It is the mind set which binds by attachment and by detachment it liberates.
Atma sakshi vibhuh pooranah eko muktashchidkriyaI
Asango nispirih shanto bharmatsansarvaniv II (12)
Self soul is all pervading witness, greatest, perfect, one, detached, action less consciousness, desireless and it peace. It is out of illusion that you seem to be involved in material world.
Kutastham bodhamadaivtamatmanam paribhavay I
Abhasoaham bharam muktwa bhavam bhavam bahyaathantram II
Dehaabhimanenpashen chiram badhoasi putrak I
Bodhoaham gyankhangen tannishkriye sukhi bhav II
Nisango nishkriyasi tuvam savparkasho naranjanah I
Ayamev hi te bandhah samadhimanutishthasi II (13-15)
You are motionless awareness, free from any duality; shed mistaken identity that you are embodied consciousness or anything external or internal.
You as ‘consciousness’have long been trapped in the snare of identification with the body,sever it with the knife of wisdom that "I am awareness," and be happy.
You are really unbound and action less, self-illuminating and spotless already. The cause of your bondage is that you are still resorting to stilling the mind.
There have enumerable period since the self soul has been involved in material world. Its identification with three modes of nature has put in unending trap of transmigration. This trapped is self laid and it can be removed by devoting mind some where else than material nature.
Embodiment has been there to undergo the reactions for which self soul is neither doer nor it is entitled to desire fruits. Action less witness, as it is, has to divert mind to think that it is free from this material world.
Lord Krishna says in chapter 15 of Shrimad Bhagwad Geeta
Ashvathamenam suvirurhmulam
Asangshastrerh drirerh chhitva II
Tatah padam tatparimargitavayam
yasmingate na nirvantante bhuyah I
Tamevchadayam purusham parpaday I
yatahah parvriti prisitah purarhi II(15.3-4)
Tha material world is transient. Felling this tree which is not firmly rooted, with formidable axe of dispassion, one should diligently seek that Supreme state of Lord, having attained which, there is no return. Having resolved that he stands dedicated too that primeval being Himself from whom this beginning less creation has come into being, self soul should detach itself from it, dwell and meditate upon all pervading one and only one SELF.
By putting in an mature thought, the banyan tree of creation, cannot be found by one who is wise. This banyan tree has neither have a beginning nor an end nor it is even stable.
Lord has explained the universal tree looking permanent to every living entity but it is not known as to when it came into existence, when it is going to cease, nor even one can see any stability of it.
This material world is transitory. Even the body, mind, intellect, sense and their objects are all temporary. Wise can look at its ever changing phenomenon. even the body which is very dear to one, silently changes without even a murmuring.
This is impermanent banyan tree having no strong roots. Today the embodiment which is dear to one may die without any ailment or other natural causes. Notice the roots, which appear to be binding, cut them with axe of dispassion and detachment and then go to that eternal supreme state attaining which self soul traverses the cycle of transmigration.
Nirmanmoha jitsangdosha
Adhiyatamnitya vinivritkamaI
Dvendeirvimuktahsukhdukhasangayer
Gachhantiamudhah padamavayayan yat II (15.5)
Those who are free from false pride and illusion, who have transgressed the defects of attachment, who are always immersed in self, who have renounced material desires, free from dualities of material energy, unaffected by happiness and distress, attain that eternal abode.
Any realized self soul can appreciate this reality. Association with material energy in human form is essentially meant for self realization. A king like Janak having every material comfort ahs been blessed to seek self realization because of his constant detachment.
Twaya vyapatamidam vishvam tvayi protam yatharthatah I
Shudhbudhswaroopastvam ma gamah kshudrachittam II
Nirpeksho nirvikaro nirbharah sheetlashyah I
Agadhbudhirakshubdho bhav chinmatravasanah II
Sakaraanritam vidhi niraakara tu nishchalam I
Etattatvaupdeshen na punabhavsambhavah II (16-18)
This entire spectrum is filled by you and is protruding out and strung out in you, as you are pure awareness. Don’t be narrow minded.
You are desire less and changeless, formless and, unfathomable awareness, limitless intellect, unperturbed: so hold to nothing but consciousness.
What is apparent is unreal, while the unmanifested is abiding. Through this initiation into truth you will escape falling into illusion again.
mya tatamidam sarvam jagatavyakatmurtina I
matsthani sarvbhutani na chaaham,am tesguavashtita II
na ch matsthani bhutani pashya me yogameishvaram I
bhutbhrin ch bhutastho mamatma bhutbhavnah II
yathaakashsithito nityam vayu sarvatrgo mahan I
tatha sarvarhi bhutani matsthaniitiiupdharyae II (9.4-6)
The whole of this universe is permeated by Me as un manifest divinity, all embodiments rest on the idea within me. Therefore, as really speaking, I am not present in them.
All the being abides in me but see wonderful power of divine yoga; though creator and sustainer of all beings, Myself do not dwell in those beings.
Air borne out of ether moving everywhere, born out of ether ever remains in ether, like wise all beings originate from my thought abide in Me.
These three verses explain how this universe emanates from one almighty Supreme Self / Lord.
A reference to verse six of tenth chapter of Shrimad Bhagwad Geeta is the eye opener in this regard. The procreation has emanated from Supreme Self.
maharshya sapt purve chatvaro manvastatha I
madbhava mansa jata yasham lok emah praja II (10.6)
Seven great seers, four their elders Sanak etc., and fourteen manus, were born out of my will; from them have born all creatures of world.
Lord / Supreme Self was one at the outset and he modified himself into different forms. When forms did not move Lord entered in all forms depicting his omnipresence by way of his divine will.
All beings are the part of same supreme consciousnes
(bhutanam asmi chetna---------- in verse 22 of chapter 10 of Shrimad Bhagwad Geeta)
This is imperishable supreme consciousness which remains even after the departure of a particular body which was incarnated due to its attachments with particular qualities of nature.
(jeevnam sarvabhuteshu------------- verse 9 of chapter 7 of Shrimad Bhagwad Geeta) supports this assertion of Lord Krishna that he is the life in all.
It is awareness in every being which is life but its identification with mind body set causes bondage and it has to undergo reactions by entering into different bodies as per karmic set up created through this identification and attachment.
One can clearly understand that Lord Krishna has not to act like an ordinary being for procreation. Such an automatic process has been set in motion in such an automatic and divine way that his conscious nature in shape of “jeeva” connects itself with the qualities of material nature, indulges in egotism of embodiment.
By this very attachment, now comes the forgetfulness of original form. A divine self with help of enjoyment of fruits of his deeds invites more embodiments for it self.
If he ever comes to recognize its original form, it stands liberated and attains servitude of Lord Krishna, an eternal unity, bliss and peace. .
Self being one undivided, by its will permeates the entire universe and enters into all his modifications to undergo the fruits of past deeds in form of embodiment. Magnificent and pre determined voyage of every embodiment
( idamshariram kontey khetram it abhidhiyate---------
verse 1 of chapter 13 of Shrimad Bhagwad Geeta.)
The whole universe is a dream of Lord/ Self. This is awareness. A person of ordinary intellect can understand these phenomena by comparing one’s own position in a dream state.
While in dream one is omni- present but on awakening there is no other. Such a great is the dream of Lord and all universe without exception the modifications of his dream. While soul embodied, dreams, its dream is perishable because of its own attachment with perishable gunas of nature but dream of supreme consciousness appears to be real but it is transient in form of this universe.
Awareness is real and remains unmanifested even though entering embodiments.
That is the reason why beings are daily dying and coming into existence without interruption.
Yathevadarashmadhye roopentah partastu sa I
Tathevasminsharireantah paritah parmeshwarah II
Ekam sarvgatam vyomam bahirantaryatha ghate I
Nityam nirantram braham bhutgarh tatha II (19-20)
As the image reflected in a mirror is pervaded by mirror all around, every embodiment is pervaded by Lord Krishna.
As all pervading ether is same, in and around a pot, same Almighty Lord pervades in and around all beings.
Ashtavakar exhorts King Janank as to how percepts in and around all beings.
Queer and simple example is all comprehensive with straight concentration of mind on the normal meaning of words.
Looking at a mirror is a routine for all human beings. When one looks at a mirror, one sees image of particular embodiment. Mind readily retorts that I am this body. But we miss to see that it is Image surrounded by mirror all around, As soon as one withdraws from the mirror, the image disappears. So is the case of embodiment. It is pervaded by Lord all around.
Human form is the best opportunity bestowed on a self soul to liberate itself.
It does not mean leaving acting as per destiny. That will prevail. Destiny is translated attachments coming into existence in form of reactions. One is not required to own these natural coming reactions and desire for their fruits.
Reality is this that embodied soul acts as per these reactions till the end of body. Lord Krishna says in Chapter three Of Shrimad Bhagwad Geeta:
Na hi kashchitksharhamapi jatu tishathtiakaramkrit I
Karyate hivashah karam sarvah parkritijergurhei II (3.5)
An embodiment with living entity can not remain without action even for a moment, as everyone is driven to action by its nature- born qualities.
Till the death of a body, embodied soul goes on executing actions coming as reaction of qualities of material nature through mind, intellect, senses and body as a whole. The embodiment is the effect of association with qualities of nature. Embodiment of human form is the result of mixture of three qualities.
the idea of “I” and “Mine” is itself is the effect of mixtures of three qualities, since all intercourse through mind, sense objects, organs and pranas is the effect of a mixture of the gunas. One identifies one self with the body, organs etc. as one’s own as to say ‘I am a such and such son of such and such’ or I am a soldier, i am a man or woman’
Often one addresses objects as one’s own.
Mind, senses, organs and pranas are outcome of one or other qualities of nature. With association of them with each other is the cause of action.
Na karmarhnamanarambhanneshkarmayam purshoashnute I
Na ch sanyasandev sidhim adhigachhati II (3.4)
Embodied ‘Self Soul’ does not attain freedom of action without entering into action; nor does he reach perfection by merely ceasing to act.
Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah mithyacharah sa uchayate II
Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa ishishayte II (3.6-7)
One who out worldly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remains unattached, is able to undertake ‘Yoga of Action’ through those organs, he excels.
Now Ashtavakar tells King Jana\ka as to how percept all pervading Self Soul in himself and in all beings in these two important verses.
Confusion arises as to what is the shape of Self Soul?
In kathopnishada ‘Yama’, while explaining the ‘self’ to Nachiketa, exemplifies the presence of ‘Self’ in a unique way and one can take that example to enable one to understand what the Ashtavakar has said.
agniir yatha eko bhuwnam parvishtho roopam roopam pratiroopo babhovah
ekastatha sarvabhutaantratma roopam roopam pratiroopo bahishcha (kathopnishad chapter 2, valli3, stanza9)
Fire is a basic element. When it enters any space or body of a space or wood or a piece of iron it takes that shape and it presence outside in that form apparent, can be seen with the naked eyes.
So is the self pervading all over. In all the being and non-being appearing to be in their form but it is same in all of them and outside all of them, pervading all over.
vayuur yathaeko bhuvnam parvishtho roopam roopam pratiroopo vabhuah
ekastatha sarvabhutantratman roopam roopam pratiroopo bahishcha (kathopnishad chapter2 valli3, stanza 10)
Air being one, depicts its different shape of power in context of species, machine, tool, creatures and also its presence outside them, so is the self pervading all and outside them.
suryo yatha sarvalokaksya chakshur naa lipayte chakshusher bahyadoshayeh
ekatstatha sarvabhatantratma na lipyetaye lokdukhen bahiya (kathopnishad chapter 2 valli3 stanza11)
As one sun being the cause of the light in eyes of everyone yet it is not involved or affected by any eye disease of anyone. One sun is source of all pervading heat element but this element is not affected by the nature of thing, space or volume it heats, so the all pervading self is always is not involved in or affected with anyone’s suffering or happiness.
By way of these example one can feel the presence of ‘self’ in one self in the form of consciousness and in the whole universe as well. Example of Fire, Air and Sun has been verily used to make its understanding comprehensive. Self Soul / Living entity is divine and this reason that one is to feel its presence.
( Here ends chapter 1)
18.11.2009
IInd Chapter
Janank says:
Aho niranjanah shanto bodhoaham parkrite parah I
Etavantamaham kalam mohenev vidambinah II
Yatha parkashyamieko dehamenam tatha jagat I
Ato mam jagatsarvam athva na cha kinchan II
Sashariramaho vishvam parityaj mayyadhuna I
Kutachitkoushaladev paramatma vilokayte II (2.1-3)
Janaka says:
Oh! I am awareness, really spotless, calm, and serene, beyond material natural calamity. Till now I have been delusion has been affecting me.
As I illuminate this body, so I illumine this universe, so this whole universe is mine or I never existed.
Now abandoning this embodiment and material world, out of some unexplainable divine fortune, I am percepting Lord at this very moment.
While facing formidable Kaurav armies Arjun saw his relatives and expressing his hitch to kill his relatives, he refused to fight against them. This was the occasion when Lord Krishna delivered His eternal message to liberate human beings from trnsmigration
This is like the expression given by Arjun in verse 73 of chapter 18 of Shrimad Bhagwad Geeta:
Nashto moha smiritilabdha twatprasadanmayaachayut I
Sithitoasmi gatsandeha krishsaye vachanam tav II (18.73)
Arjun says: By your grace my delusion has been dispelled and I have gained wisdom. I will do your bidding.
Supreme Self is formless; He appears before in form they devote to him.
King Janank has acquired wisdom and he asserts that he has seen that he is only awareness.
Yatha na toyto bhinnastrangah fenbudbuddah I
Atmano na tatha bhinnam vishwaatamvinirgatam II
Tantumatro bhavedev yadvadvicharatah I
Atamtanmatramevedam tadvadvishvam vicharitam II
Yathaevekshurase kliripta tein vyapteiv sharkra I
Tatha vishvam mayi kliriptam maya vyatam nirantram II (4-6)
As waves, foam and bubbles rising from water don’t differ from water, so the universe emanating from One Supreme self doesn’t differ from Him.
Every cloth when analyzed minutely is virtually threaded only. Same applies to this universe which is pervaded by same Self Spirit.
As sweetness permeated from sugarcane juice, same is applicable to this universe produced out of me is permeated in me.
Invincible Supreme Self creates, maintains destroys this unthinkable universe through its indescribable three evolutes consisting power. Material nature itself is powerless but self soul activates it by identification and attachment.
Supreme Self is in all beings and outside.
Lord Krishna says in Shrimad Bhagwad Geeta :
bahirantashch bhutanam acharamcharamevcha i
suhkshamtvad tad vigeyam durasthamchaanteke ch tat ii (13.15)
It exists without and within all beings and constitutes animate and inanimate creation as well. By reason of its subtlety, it is incomprehensible; it is very near to one just at hand but it stands far too.
Being all and everything, every form, animate, inanimate, self is within all and outside all, very near still far away, he is the same in an ant and mountain, he is in the world and outside it, totally incomprehensible by those who are imbibed by ‘ego’.
Only realized one feels his presence all over and not the one affected by illusion created through inscrutable power of self
Being so near why self cannot be seen?
We have become accustomed of seeing with these present eyes, so we want to see the self with this set of eyes which is not possible. As the things which are seen with these eyes, are unable to see or illuminate their seer, so is the case here, as the self is the illuminator of mind, intellect, senses and body, we can’t see him with the help our eyes.
By meditation and devotion to Lord one can see the self in every particle of dust since there is nothing except that self.
Atamaagyanatjagatbhati atamgyananna bhaste I
Rajjuvagyanatahirbhati tajgyanatnabhaste na hi II (7)
Due to lack of self realization, this creation appears to be true, but when self realization dawns upon self soul, this creation appears to be transient and unreal.
As out of ignorance rope appears to be a snake but on knowing its reality, this suspense withers away on finding that there was no snake.
Lack of self realization makes non-existing transient world to be true. If one tends to look at every sense object, it can be assessed as transient. Even embodiment with which this eternal self soul has identified with is drifting day by day towards end. The end of karmic reaction causes end of body. It is foolishness that one considers itself to be body.
It is ego of being embodiment that leads mind to bondage but when one realizes self soul being consciousness eternal and divine, there is none other than self.
Parkasho me nij roopam natiriktoasmoaham tatah I
Yada parkashte vishvam tadaahambhas ev hi II (8)
Wisdom is my essential nature, and I am nothing other than that illumination. When the world shines forth, it is only me that is shining forth.
jyotisham api tad jyoti tamsa param uchyate
gyanaam gyan gamayam hridi sarva vishthitam (13.17)
That Supreme Brahman /self /omnipresent is light of all lights and entirely beyond Maya, knowledge itself, only one to know, and worth knowing and attaining through real wisdom, it is particularly seated in the heart of all.
Self Soul is not different from Supreme Self in qualities but when it identifies with mind, body set it appears to contaminate.
Actual perception of self soul is spiritual wisdom.
Self effulgence is the source of all lights but affected by none of them. It is beyond of its all-powerful power of illusion where as the embodied soul tarnishes its eternity by identification with goodness, passion and ignorance and indulges in obtaining happiness by sense gratification.
He is the knowledge, knowledgeable and seated in the core of the hearts of all creatures. All sources of light get light from the self and he is the source of life of all beings and cause of non-beings.
He is finite.
The sun is the source of illumination of all solar systems but the self is the illuminator of this sun, enumerable number of suns and planets, moon, stars but none of them can illuminate it.
It is the self from whom all universes, planets, beings, non-beings get illumination and through his power, they are robbed of it.
He is the knower of his power and none else.
Only human being blessed with intellect can feel its presence in their innermost.
Aho vikalpitam vishavamagyanatmayyi bhaste I
Roopayam shukto pharhi rajjo vari surykare yatha II
Matto vinirgatam vishvam mayyiev layameshayatiI
Mrido kumbho jale bichi kanaka katakam yatha II
Aho aham namo mahiyam vinasho yasy naasti me I
Barhmaadistambparyantam jagannasheapi tishthitah II (9-11)
Out of ignorance this creation is presumed to have sprouted out of me. Surprisingly it seems to be appearing like silver in mother pearl, snake in a rope and water in Sun light.
As pitcher made out of clay dissolves in to clay, wave rising from water dissolves into water, bracelet made of gold dissolves in gold, this creation appearing from me shall dissolve in me.
I am wonderful indeed! Glory to me. The creation even up to Brahma is transitory. I am eternal self soul. I have no end. With the end of all creation I shall be alone there.
With self realization one leaves company of material by detachment. There is no dearth of reality but transitory is untrue. What is eternal shall remain for ever. Had there been no life previous to the life in present embodiment, how could life have traveled in the present embodiment? We are alive, is the ample proof that we existed and after death of this present body we shall certainly get a new body to traverse entire karmic bondage.
Verse 16 and 17 of chapter 2 of Shrimad Bhagwad Geeta are enlightening on the purport of these verses.
nasato vidayate bhavo nabhavo vidyate satah i
ubhayorapi drishtoantastavanyosyayvadarshibhi ii (2.16)
The unreal has no existence and real never ceases to be; reality of both has been perceived by seers of truth.
Unreal things are merely transposition and they too reflect the self.
Self which is pervading universe is real. The lord is himself divided in material as well as spiritual nature. The nature of self soul is spiritual. Nature of body is transitory. One has to secure spiritual through material by way of scriptural analysis and negation.
Real and unreal both are perceived by a person who sees through the all pervading Lord Krishna.
But ignorant affected by inscrutable power of Lord, see universe different from that of self. The superimposition is like a dream, It is like reality in dream state.
avinashi tu tadvidhi yen sarvamidam tatam I
vinashamavayayayasaya na kashchitkartumarhasi II (2.17)
You know that alone ‘imperishable’, which pervades this universe; for no one has power to destroy the indestructible supreme self.
What is that which is pervading this universe?
Is it something inanimate or animate, visible or invisible, infinite or finite?
That from which, an object is transformed, that abides by at its beginning, middle and at its end,
Remains when these objects return to their cause, is verily real
And ‘Braham’ or self or lord infinite alone is eternal, in ever changing world and it is the cause of all objects.
Self is origin of three ‘evolutes, goodness, passion and ignorance’ causing things which originate, continue and dissolve but self alone existed, exists and will continue to exist.
It cannot be destroyed by any thing because there is nothing except self in all forms, an omnipotent, omnipresent and omniscient self.
Aho aham namoh mahyamekoaham dehvanapi I
Kavchigantnaganta vyapya vishvamavasthitah II
Aho aham namo mahyam daksho naasti matsamah I
Asansprashy sharirerh yen vishvam chiram dhritam II
Aho aham namo mahyam yasya me nasti kinchan I
Athva yasy me sarvam yadvangmanasgocharam II
Gyanam geyam tatha gyata triyam nasti vastavam I
Agyabbhati yatredam soahamasmi niranjanah II(12-15)
I am indeed wonderful! I adore myself! Though at the moment I have taken a form but despite being embodied, I have not to go anywhere nor I come from any where, I am one pervading this entire creation.
I am indeed wonderful! I adore myself! How great my power is? There is none smart than me. I don’t touch the body but still holding this universe from the time immemorial and shall hold this universe till end of time
How wonderful I am! Glory to me! I own nothing yet everything that comes through mind, speech and senses, is mine.
Knowledge, objects of knowledge and the knower don’t exist in reality.These transient perception appearing in me out of ignorance.
It has been declared by Lord Krishna in Shrimad Bhagwad Geeta that Knowledge, knower and object of knowledge are motivator of action whereas the self soul is not doer but with identification with mind it appears to be a doer.
Gyanam geyam parigyata trivadha karamchodna I
Karrham karam karteti trividhah karamsangara II (18.18)
The knowledge, objects of knowledge and knower, these are the motivator of action. Doer, the organs and activity- are three constituent of action.
Knowledge, knower and objects of knowledge are instruments of motivation to know.
Knowledge and objects of knowledge exist due to material nature but the knower has fallen into an ignorance trap.
Becoming doer of activity of senses, mind and intellect and organs of senses with sense objects, the SELF has created this entire universe by mindset.
So knowledge, knower and objects of knowledge are motivator and the doer, organ and activity are constituent of action. But this is transitory appearance like all activities in a dream.
What a great expression of enlightened one!
Dveitmoolamaho dukham nanayattasyasti bjashjam I
Drishyametanmrisha sarvamekoaham chidrasoamalah II
Bodhmatroahamagyanupadhi kalpito mayya I
Evam vimrishyato nityam nirvikalpe sithiti mam II
Aho mayyi sithitam vishwam vastuto na mayyi sithitam I
Na me bandhoasti moksho va bhrantee shantanirishraya II
Sashariramidam vishavam na kinchititti nishchitam I
Shudhchinmatram aatma ch tatkasminkalpanaadhuna II (16-19)
All suffering emanates from duality. There is no other remedy for it than the self realization. What one sees is unreal and I am the one pure reality, consisting of consciousness.
I am pure and serene awareness. It is through ignorance that I have assumed myself a material body I have no other attributes than awareness. By continuous reflecting my pure self I cannot imagine a particular place of my dwelling,
This entire universe exists in me but still not exist in me. For me there is neither bondage nor liberation.
Surely this universe including my embodiment is nothing except that all is pervaded by pure Consciousness. How is that this can be imagined as such.
Supreme self is all pervading; self soul is a fragment having all qualities of Supreme. Lord Krishna says in chapter 10 of Shrimad Bhagwad Geeta:
Aham sarvasva parbhavo mattah sarvam parvartate I
Iti mattva bhajante mam budha bhavsamanvittah II (10.8)
I am the ultimate source of all creation and every thing in the world moves because of me; knowing thus, the wise, constantly worship Me.
Lord Krishna is the creator of all. Brahma creator of universe was born from the Lotus emanating from the Lord, He has created this entire universe by the power of Lord. Universe created by Brahma is material and Lord Himself has entered the universe to make it conscious. This entire universe has taken shape. All Gods, Demi gods are born of Lord Krishna. This is not a material process of creation. Lord Krishna can create lots of universe from a part of himself (verse 39 of chapter 10)
Whatever happens in this universe, it is all because of inscrutable power of lord
Knowing this the wise person constantly worships all mighty Lord Krishna, with unflinching devotion.
Shariram swargnarko bandhmoksho bhayam tatha I
Kalpanamatramevetatkim mei karye chitatmnah II
Aho jansamooheapi na dveit pashyato mam I
Ararhayamiv sanvritam kav ratim karvarhiyiaham II
Naaham deho na me deho jeevo naaham hi chitt I
Ayamev hi me bandh assidyya jeevate me spriha II (20-22)
Embodiment, Heaven, Hell, Bondage, Liberation and fear are mere imagination. I am Self Soul, what is there for me to act.
I don’t see any duality even in these entire odd gatherings of different sets of crowd, all this appears like wilderness of a forest, to whom I attach?
I am neither this body nor this body is in me nor I am living entity I am only consciousness. It was my desire to live that has bonded me in this embodiment.
This is the height of self realization by an ignorant. This is illumination.
The self soul is eternal. Its identification with mind body set and its activities coming as reactions of previous bondage in past so many embodiments of living entity with which this eternal consciousness has identified as its facets, is real cause for bondage. Living entity is nothing but mind, intellect and set of senses.
To grasp these phenomena of living entity, one has to go to chapter fifteenth of Shrimad Bhagwad Geeta:
Mamevansho jeevloke jeevbhutah sanatanah I
Manahshashthaniindriyarhi parkritsathani karshayati II (15.7)
Self soul, my eternal fragment in form of living entity, situated in material nature, struggles with six senses including mind.
Here is the secret of life. Eternal reflection of Lord Krishna has, in company of nature in shape of mind, intellect and senses has embodied itself in shape living entity which transmigrates from one body to another till its realization its being pure blissful awareness. Self soul is the eternal fragment of Lord Krishna. The consciousness in this embodied self is the part of supreme consciousness, infinite Lord. This infinitesimal has all qualities of Supreme Self with its independent existence. Making stupid misuse of this independence, this self soul identifies with material nature.
Verse 22 above is testimony given on realization of reality.
Out of blunder of seeking happiness from material energy this eternal self involved itself in cob web of Lord’s inscrutable three fold power of goodness, passion and ignorance. It has become a puppet of this three fold divine material power.
Lord Krishna says in chapter seven:
Daivi heaisha gurhmayi mam maya durtayaya I
mamev ye parpadayante mayametam taranti te II (7.14)
This divine energy of mine consisting of three modes is difficult to over come, those who constantly devote unto me, they easily cross this divine power.
What happens when this eternal consciousness as living entity passes body from body?
Shariram yadavapnoti yachchutkramati ishwarahI
Grihitvaetani sanyati vayurgandhanivashayat II
Kshotram chakshuh saparshanam
ch rasnam ghrarhamev ch I
adhishthay manashchayam
vishyananupsevate II ( 15-8.9)
As the air takes away fragrance from its source, living entity while obtaining a new body or leaving a particular embodiment, or while staying in a body, it carries these (senses and mind).
Living entity obtains Ear, eyes, the organ of touch, taste and smell as well as mind and enjoys the sense objects through them in new body.
This is the perception of a living entity. When it devotes itself to Lord it goes to Lord, when it devotes itself to material nature it remains in embodiment. This is divine play. He is the player, he is play, he is playing in every form.
Desire is the key to this bondage and desire less ness is liberation. See verse 71 of chapter 2 of Shrimad Bhagwad Geeta
Vihaye Kamanayah sarvanpumanshcharti nisprihah I
nirmamo nirahankarah sa shantimadhigachhati II (2.71)
Leaving all desires, a person acts selflessly, without any sense of possession, egoless, he attains perfect peace.
Subject mentioned in this verse is the goal of Human form. It is not meant for attaining material prosperity as human beings generally understand. This wrong notion too has been created by our deep attachment with transient material nature.
This verse is the crux of this entire Shrimad Bhagwad Geeta but instead of becoming desire less we go on satisfying waves of desires till life in present embodiment. How one can become desire less. As stated by Lord Krishna, when one tries to force desire less ness, he rather entangles himself in mere frustration. But when attachment and identification to actions are diverted to Lord Krishna, one tends to liberate himself from the bondage of transmigration as the actions when surrendered to Lord cannot be taken back. This makes self soul free from reactions. When a person frees himself from desires, he loses sense of proprietorship of material belongings, body, mind, intellect, senses and sense objects; he feels the peace of mind within himself.
Aho bhuwankalloleivichiterdrak samupasthitam I
Mayyianantmahaambhodho chitwate samudayate II
Mayyianantmahaambhodho chitvate parshayamayati i
Abhagyajjeevvarhijo jagatpoto vinashawarah II
Mayyianantmahaambhodhavaashyacharyas jeevvichayah I
Udyanti ghananti khelanti parvishanti sawbhavatah II (23-25)
It is truly an ocean of me wherein mind flows like wind creating waves of transient perceptible objects. Everything suddenly arises in the wind of consciousness.
I am truly an infinite ocean of myself, this living entity is the merchants and the transitory world is the ship carrying this merchant but due to their bad luck when this mind attains peace by desire less ness, then this transient world is no more.
How wonderful is this that in the infinite ocean of me waves of self souls in form of living beings arise, collide, play and disappear with their nature.
King Janak has realized himself as self of himself as well self of all, he now understands that with the departure of body, one transient figure leaves the scene of this world but the eternal soul never departs. In chapter 10 Lord Krishna says that ignorant souls don’t know ME in reality.
He further stresses in verse 2:
Na me vidu surgarhah parbhavam na maharshayah I
Ahamadirih devanam maharshirrham ch sarvashah II (10.2)
Demigods and great sages don’t know my origin and opulence, for in every respect, I am the ultimate source of Demigods and sages.
Even creator of this universe, ‘Brahma’ was not able to locate the origin of Lord. He could not trace his own origin. He tried to locate it for thousand of years and ultimately he had to resort to penance for another hundred of thousand years. Then he could know his origin from the lord seated in his heart.
So for demigods affected by mode of goodness (satvica Bhava) remain alluded to their specific realms allotted to them by Lord. They can not, in any way know his origin. Great sages have been trying to find out the origin of Lord but they have been inscribing their experiences in ‘Upanishads.
Ultimate spectrum of Lord still evaded them. They concluded that Lord is every where and in every form. Every thing has come out of self and merges in self when disappearing from the scene enacted by self soul in company of mother material energy.
Yo mamajamanadim ch veti lokmaheshvaram I
Asamudhah sa marteyeshu sarvpapaih parmuchayate II (3)
He who knows Me unborn and beginning less, and as Supreme Lord of all the worlds he undiluted among men, he is freed from sins.
Lord is unborn and Self Soul is the eternal part of Lord, so the self soul too is eternal but it has identified itself with material body, mind, intellect, senses, and forms of transitory material nature. So it has acquired a label of nature and presumes the body to be eternal. Body and connected relative subjects are transitory. With detachment from nature, the self soul stands free as it is.
So the person who knows lord to be omniscient, unborn and beginning less, Lord of all Lords. Demi gods, sages and entire universe and beyond, becomes free from sins.
Verse 4 and 5
Budhirgyanasanmoha kshama satyam damah shamah I
Sukham dukham bhavoabhavo bhayamabhayamev ch II
Ahinsa samata tushtistapo danam yashoashah I
Bhavanti bhava bhutanam mattev prathakvadhah II (4-5)
Intelligence, knowledge, freedom from doubt, forgiveness, truthfulness, control of senses, control of mind, happiness, distress, birth, death, fear, fearlessness, and also
Non- violence, balance, satisfaction, penance, charity, fame, infamy- all these qualities of living beings are created because of me
Now Lord has opens a vista to see ‘him’ all around you, in yourself and other beings.
In chapter seven he has said that he is life in all
Jivanam sarvbhuteshu (7.9)
Presence of ‘life’ factor in all creatures is the sign of presence of Lord Krishna in them. Without that ‘life’ the body is dead. Body minus life is always dead. If life is there, it is because of Lord’s presence in all.
Attributes of intelligence, knowledge, freedom from doubts and delusion, forgiving, speaking truth, controlling senses and mind, happiness, distress, coming into being, death, fear, fearlessness, non- violence, equanimity, satisfaction, penance, charity, fame and infamy, all these qualities of living beings are because of ‘life’ which further means because the presence of Lord.
So there is nothing which belongs to the self soul. It is due to non existing attachment that self soul has embarked upon ‘ego’ of self being an embodiment. The different qualities of beings are created by Lord himself but he is beyond those qualities. It is only the self soul who has identified itself with those qualities and caused a trouble for itself.
Good or bad actions, qualities, when all surrendered to Lord, become meditation and liberate the self soul from the cycle of birth and death.
If the creatures are not alive or conscious then an embodiment and qualities have no relevance. A conscious body can act and perform functions related to above qualities, not a dead body.
Feel the presence of Lord Krishna in your self in the form of these qualities. These are not the qualities of dead wood that are your body. Even the cohabitation with your spouse, you are supposed to enjoy, is because of the presence of Lord himself in your body.
Dharamavirudho bhuteshu kamoasmi bhararshabh (7.11)
This phenomenon is meant for propagation and not for mental satisfaction which never comes in real terms.
So whatever the form of quality the embodiment has, it represents the presence of all mighty in this body. What one self has to do is, that he has to shun the ‘ego’ completely. The self soul is not the doer.
What ever is done from the mind, body and senses are all resultant from the infinite called life- consciousness-self- supreme self-God- soul-almighty.
The body has been created by his grace and it will merge in that source.
Maharshyah sapt purve chatvaro manavastatha I
Madbhava mansa jata yesham lok emah parjah II (10.6)
Seven sages and before them four Manus come from Me, born from My mind, and all the living beings in this universe and other planets descent from them.
Lord is supreme and the entire universe and planets have emanated from him alone. But the equilibrium of universe has been maintained in symmetry.
The beings populating the universe have not born in a day. When lord thought of creating it, first of all seven sages were thought of, before that four manus were created by thought of Lord Krishna. It was an eternal thought. It precipitated in forms, Lord imbibing them all. Four sages’ Sanak, Sananda, Santana and Sanat Kumar, seven Saptrishis, four manus also came into existence by the divine will of lord.
All the creatures are their off-springs.
Ettam vibhutim yogam ch mam yo veti tatvatah I
So avikampen yogen yunjayati naatra sanshaya II (10.7)
He, who knows the reality of this supreme glory and supernatural power of mine, gets established in Me through unflinching devotion; there is no doubt in it.
Expression of King Janank represents self realization.
(Here ends chapter 2)
30.11.2009
THIRD CHAPTER
Ashtavakar uvach:
Avinashinamatnamekam vigyaye tatvatah I
Tuvamataagsy dheerasya kathamarthamarjane rattih II (1)
Knowing your soul one indivisible, you are steady self realized, how then you feel pleasure in acquiring wealth?
Atamagyanadaho preetivishaybhramgochare I
Shukreragyanato lobho yatha rajatvobharme II(2)
It is true that when one does not know the reality of mother of pearl is not silver, one longs for silver from mother pearl but on having knowledge, one does no longer is greedy for it, so self realized sensing transitory nature of material nature, has no infatuation for sense objects .
Vishvam safurti yatredam taranga iiv sagre I
Soahamasmiitti vigyaye kim deen iiv dhavasi II (3)
Knowing you as eternal consciousness source of entire creation, how you are running after transitory sense objects out of lust
Shurtvaaapi shudhchetanyamatamamattisundram I
Upastheatyantsansakto malinyamadhigadhigachhati II (4)
From your spiritual master and Holy Scriptures, you have realized yourself as eternal pure consciousness, how then you running after sordid sensual objects.
With realization of fact that one has no relation with embodiment which is meant for undergoing the past reaction to clean the dirt f identification and attachments, the wise man does not indulges in transitory sordid sensual pleasure.
Material and Spiritual nature of Lord Krishna are real cause of entire creation.
From which, an object is transformed, that abides by at its beginning, middle and at its end, remains when these objects return to their cause, is verily real. Gold ornaments in any form remain gold as their ultimate end. Self souls emanating from Lord Krishna ultimately abide in their source. There may be difference of approach but ultimate source of entire creation is one. Self soul is one but it seems to be divided. It is never born nor does it ever die. WE are not this body but only pure consciousness. Knowing one’s eternal nature one cannot go to identify with reactions of material nature. Though seemingly doing act of nature, mental detachment is be achieved.
And ‘Braham’ or self or Lord Infinite alone is eternal, in ever changing creations and it is the cause of all objects. Soul is eternal and transcendental. Lord Krishna says in Shrimad Bhagwad Geeta;
Na jayate mriyate va kadchinnayam
bhutva bhavita va na bhuyah I
Ajo nityah shashvatoayam puararho
na hanyate hanymane sharire II (2.20)
Soul is never born nor it dies; nor does it become so only on being born. It is unborn, eternal, ever lasting and ancient; it does not die even though body is slain.
Knowing our nature Ashtavakar emphasize on detachment from sensual pleasures.
Sarvbhuteshu chatamanam sarvbhutani chatamani I
Munerjanat ashcharyam mamatavamanuvartate II (5)
It is astonishing that a wise man knowing all beings in self and self being in all should still indulge in identification and attachment.
This is revelation of reality. Lord Krishna has expounded on this point, in different references.
In chapter 18 verse 20 Lord Krishna explains that the wisdom by which one undivided Spiritual Nature is seen in all living beings, though seemingly divided into innumerable forms, this wisdom is born of goodness mode of nature.
Sarvabhuteshu yenekam bhavam avayayamekshte I
Avibhaktam vibhakteshu tajgyanam vidhi satvikam II (18.20)
Knowledge by which a man perceives one imperishable divine existence as undivided and equally present in all individual beings, know that knowledge culminating from goodness qualities of material nature.
One and only one omnipresent Lord is pervading this gross and subtle universe. It is created by his ‘Maya’ the inscrutable power of Lord, takes shape of different beings and different things like fire in combustible things.
The knowledge by which one sees in all, one ‘Self’ that is true knowledge.
One can make out from simple inference, a true conclusion that in all creatures same ‘consciousness’ is a part and parcel of all pervading ‘Super Consciousness’ exists and which is consonantly keeping them alive.
There is neither real nor superfluous difference. But the misconception causes illusion through darkness.This darkness is ignorance of your real self.
Asithitah parmaaduvtam moksharthoapi vyavasthitah I
Ashchaya kamvashgon vikalah kelishikshaya II (6)
It is astonishing to see that wise man having reached unflinching non dual state and seeking liberation from transmigration is still perturbed by sexual instinct due to past practice in many embodiments.
Udbhutam g yandurmitramavdharyaatidurbalah I
Ashcharyam kamamakankshetkalamantamanushritah II(7)
Desire is the formidable enemy of wisdom. Everything related to material body is transitory. Having known this you still indulge in sense gratification.
Desire as a whole is denigrating but instinct to copulate is very dangerous as it causes fall of wise man. Lord Krishna says in Shrimad Bhagwad Geeta
Yogasthah kuru larmarhi sangam tyaktva dhananjay I
Sidhasidhyoh samam bhutva samatavam yog uchayate II ( 2.48)
Arjun! You should do your prescribed duty with equanimity, with no attachment to success or failure, this is yoga of equipoise.
The wise man remains equipoise in all circumstances.
Lord advises Arjun to act selflessly without any attachment to success or failure. Since it is the material ego which has caused bondage.. Out of this ego it has identified itself with body, mind, intellect, senses and sense objects. But when it shines upon the self soul that all this is the cheating game of ‘Maya’ it detaches itself from actions and desire for their fruit.
Yasya sarve samaarmbhah kamsankalapvarjitah I
Gyanaagnidagadhkarmarham tamahu panditam badhah II (4.19)
Whose all undertakings are free from desire and sense of worldly attachments, is termed as sage with all his actions burnt up by the fire of wisdom.
Ihanmutra viraktasy nityanityavivekinah I
Ashcharyam mokshkamasy mokshadev vibhishikah II (8)
It is surprising that wise man having seen the difference of transient and transcendental and being free from duality, acts assiduously for material objects.
There is very thin difference in perception of wise and ignorant. Wise acts in a manner in which acts an ignorant but acts of ignorant are binding because of identification and attachment. Same acts done by wise become liberating.
Lord Krishna says in Shrimad Bhagwad Geeta:
Saktah karmarhiavithvano yatha kurwanti bharat I
Kuryadvidvanstathaasaktachikirshurloksangraham II (3.24)
Arjun! As unwise act with attachment, so should do the wise man ,seeking maintenance of world order without attachment.
Na budhibhedam janyedagyanam karamsanginam I
Joshyetsarvakarmarhi vidvanyuktah samacharan II (25)
A wise man established in self should not unsettle the mind of ignorant attached to action, but should get them to perform all their duties, performing his own duties as well.
Parkriteh kriyamarhani gurheih karmarhi sarvashah I
Ahankarvimurhatma kartaahamiti manyate II
Tatvavitu mahabaho gurhkaramvibhagyoh I
Gurhah gurheshu vatant iti matva na sajjate II (27-28)
All actions are being perform ed by modes of nature, but with mind deluded by egoism, embodied soul thinks itself doer.
He who has a insight of respective spheres of the qualities of nature and their actions, holding that qualities are playi9ng with qualities does not attach to them.
Parkritegurhsamudhah sajjante gurhkarmasu I
Tankritsanvido mandankritsanna vichalyet II (29)
Deluded by qualities of nature, persons remain attached to them and their actions; the man of perfect knowledge should not unsettle those ignorant.
Mayisarvarhi karmarhi sanyas adhiatmchetsa I
Nirashirnirmamo bhutwa yudhasv vigatjavarah II (30)
Therefore dedicating all actions to Me with your mind fixed on Me the Self of all, freed from hope and attachment, your mental ailment cured, you fight in battle.
Sadrisham cheshathate svasyah prikritergyanvanapi I
Parkritim yanti bhutani nigarah kim karishayati II (3.33)
All living beings follow their tendencies: even wise man acts according to his tendencies of his own nature, what is the use of restraint?
So embodied soul is bound to act, act as per dictate of tendencies. Ashtavakar is going to elaborate this in coming chapters.
Dheerastu bhojyamanoapi peedhyamanoapi sarvada I
Atmanam kewalam pashyanan tushayati na kupayati II
Cheshthmanam shariram sawam pashyati anya sharervat I
Sanstave chapi nindayam katham kshubhenmahashayahII
Mayamatramidam vishvam pashyan vugatkoutukah I
Api sannihatam mrityo katham trasyati dheerdhih II (9-11)
Wise man on being tortured or on being feasted, sees self all around, he is neither happy on being tormented nor happy on being given elevation. He sees self doing in happening of all these acts.
Wise man percepting his embodiment undergoing reactions of past deeds like body of any other person or being undergoing such reactions. He is undisturbed by the natural reactions.
Whose consciousness is merged in transcendence, such Yogi seeing this world as pure illusion, and devoid of any interest in it, how should the strong-minded person, feel fear, even at the approach of death?
Lord Krishna in Shrimad Bhagwad Geeta in chapter 6 states:
atamoupmyen sarvatra samam pashayati yoarjun I
sukham va yadi va dukham sa yogi parmo matah II (6.32)
Arjun! who looks on all as one, like one self in him, looks upon the joy and sorrow of all with a similar eye- such Yogi is deemed to be highest of all.
Height of Yoga comes through perception of sameness, which is possible only on self realization.
See following verses of chapter 6 of Shrimad Bhagwad Geeta:
Jitaatmanah pashantasy parmatma samahitah I
Sheetousharhsukhdukheshu tatha manapmanyo II
Gyanvigyantriptama kutastho vijitendrayah I
Yukat itiuchayate yoginsam loshtahamkanchanah II.
Suhranmitraudaseenmadhasthdveshbandhushu I
Sadhushuapi ch papeshu sambudhivishiyate II ( 6.7-9)
Who has conquered his self, is serene and devoted to Lord, is not perturbed while in the midst of opposites, such as cold and heat, joy and sorrow, honor and ignominy.
Yogi whose mind is satiated with knowledge of self and its manifest divinity, who is unmoved in every proposition, which has controlled all his senses and to whom dust, stone and gold is same, is said to be realized one.
He who sees without any difference, to well wishers and neutrals as well as mediators, friend and foes, relatives and enemies, virtuous or sinful with same eye, stands Supreme.
Nispreeham mansam nerashyeapi mahatamanah I
Tasyaatamgyantriptasy tulna kein jayate II (12)
Savbhavadev janano drishayametanna kinchin I
Idam grahyamidam tyajaym sa kim pashyati deerdhihII(13)
Antastyakatkashayasy nirdvanvasy nirashishah I
Yadidirachhagto bhogo na dikhaye na tushtaye (14)
An enlightened self soul, not desirous of liberation or stillness of mind can be compared with no one.
He knows that all this is superimposition of material nature over eternal nature, entire spectrum is nothing but mirage and hallucination, how such a illustrated person can brood as to what is to be had and what is to be avoided.
Who has relinquished all desires and aversions, is unperturbed from distress and happiness, destined objects coming as usual is neither happy nor is under pain.
This is the epitome of self realization. Self
The realized soul sees all perceptible work appearing as universe another form of Lord.
Ishvasyoupnishad in its first verse says
Ishvasayamidam sarvam yat kim ch jagtyamjagat I
Ten tyakten bhunjeetha ma gridha kasy swid dhanam II
This entire universe is pervaded by Almighty. Detachedly enjoy it, don’t attach with any object, who has ever taken this acquisition with it.
Self soul when realized self controlled and he finds Lord within and is satisfied within.
Lord Krishna says in Shrimad Bhagwad Geeta:
yatendriyamanobudhirmunirmokshparayarhah I
vigatechhabhayakrodho ya sada mukta ev ch II (5.28)
All thoughts of external enjoyment banished mentally, with gaze fixed on space between the eye-brows, having regulated outgoing and incoming breaths of nostrils, Yogi who has brought his senses, mind and intellect under control and is free from desire, fear and anger is ever liberated.
(Here ends chapter 3)
5.12.2009
FOURTH CHAPTER
Hantatamgyasya dhreerasy khelto bhgleelya I
Na hi sansarvheekermudhe sah samanatah II (1)
True it is, that a self realized person appears to be playing the game of enjoying sense objects but he cannot be compared with those who are attached to these games and identify with them.
Truth is that past reactions of identification with three evolutes of material nature i.e. Goodness, Passion, Ignorance, causes formation of particular embodiment. None can estimate as to from which time a particular self soul has been in cycle of transmigration but one thin is certain that we are not this embodiment. There is no embodiment which is free from three evolutes of material nature.
Lord Krishna says in verse 40 of chapter 18 in Shrimad Bhagwad Geeta:
Na tadasti prithviyam va divi deveshu va punahI
Satvamprikritijermuktamydebhisyadsyadtribhirgurhei II (18.40)
None, in the world of Demigods, in ether, or on this earth, is without the effect of three qualities of the material nature.
All creation is three modes oriented.
If one realized embodied soul appears to be doing acts like that one who is ignorant, he cannot be clubbed with such a person as former appears to be undergoing the reactions while latter does all acts identifying with them. While realized one does not have any desire for fruit but ignorant always expects favorable results.
Yatpadam prepsavo deenah shkradya sarvdevtah I
Aho tatra sithito yogi na harshamoupgachhati II (2)
The state for which all demigods including Indra yearn for disconsolately, self realized self soul feels no excitement having found that Supreme state.
Even the demigods having attained high celestial planets and some divine powers also remain dissatisfied in their realms as they desire more and more. They are no different from a man trying accumulation through material acquisition. But desire brings more and more dissatisfaction.
Self Soul is desire less. Realized person has no desire left as this soul is doing all activities as per reactions of nature.
A desire less embodied soul is Braham himself.
Desire less ness is the key for salvation. This is inner state. Nothing has to come from blue sky.
You are life, you are consciousness, you have no desire, you are san every sense and do not require their objects.
Your duty is to keep your body till its falls to destiny and you leave it for freedom from transmigration.
Tajgyasy punyapapbhayam sparsho hiantarna jayate I
Na hi akasho dhumen drishmanaapi sangatee II (3)
Just as space is not touched by smoke, however much it may appear, so realized person who has known himself, is untouched within by good or bad deeds.
Lord Krishna has termed the embodiment as a field and its knower as Himself. In every body there is consciousness which keep the body charged and illuminated. This illuminator is Lord Himself.
Supreme self has infused His Supreme power of divine consciousness in all beings.
Bhutanamasmi chetna (10.22)
(Shrimad Bhagwad Geeta)
You cannot have more than this proof that you are part of almighty.
Lord Krishna declares in verse seven of chapter 15:
Mamevansho jeevloke jeevbhutah sanatanah (15.7)
Self soul in an embodiment is my eternal fragment---
Atamevvedam jagatsarvam gyatam yen mahatmana I
Yadidrachhya vartmanam tam nishedhum kshamet ka II
Aabrahamastamparyantam bhutgrame chaturvidhe I
Vigeyasav hi samarthayamichhaanichhavivarjane II
Atamanam uveam aschitjanati jagdishawaram I
Yadvettib tats kurute na bhayam tasy kutrachit II (4-6)
None can stop from a self realized who has come to know the whole of universe as a spectrum of Supreme self, from living and behaving as per reactions of material nature.
One Self realized soul among all four types of beings, possesses will power to be desire less and renounce even this feat too.
Who percept the innermost consciousness to be Lord, he is not afraid of any eventuality.
Supreme self infused His consciousness in all beings. Otherwise also it is the inanimate creation too is superimposition of Consciousness.
It is Lord Krishna Himself created this universe and by entering into it Himself he is holds it and causes its destruction. He is pervading this entire creation. Lord Krishna says in verse 13 of chapter 13 of Shrimad Bhagwad Geeta:
Sarvatah parhipadamtatsarvatoakshi shiromukham I
Sarvatah shuritimalloke sarvamavritya tishthti II (13.13)
It has hands and feet on all side, eyes, head, mouth in all directions, and ears all around; for it stands pervading all in the universe.
This is the elaboration of the self.
It is all pervading self without any other.
It is not difficult to know this. But it is rather very difficult to convince yourself about it. On account of ego embodied self soul has become so conditioned that despite having been put in different sketches by the lord, the self soul is still wailing for the relations of this body as that of its own. Such is the force of ego factor.
Even the most learned man falls from the top because of his ego and his identification with it.
Here Lord Krishna has explained the omnipresence of all pervading Lord.
While describing His Material as well as Superior Eternal nature in chapter 7 of Shrimad Bhagwad Geeta Lord Krishna says:
etatad yonini bhutani sarvarhinitiupdharay I
aham krisanam jagatah parbhavah parlayastatha II (7.6)
Presume all the beings held in the union of these two types of nature and I with these two forms of nature, create and destroy this universe.
What a wonderful phenomena of seeing being coming, staying and finally going to come again in renewed form, But it is very unfortunate that one in human form and blessed with intellect, still failing to realize self.
Embodiment after embodiment by transmigration is resultant.
Life does not cease with an end of body.
World is daily changing its form and new species come into being , old still being subsisting and changing, going and vanishing their form not to come back again in same form.
Mattah partram naanyat kinchitasti dhananjay i
Mayi sarvamidam protam sutremarhigarhaev ii (7/7)
Dhananjaya! There is nothing other than me; I am sewn in all this like beads of thread.
Though the bondage can be shed in twinkling of an eye, but it is still difficult,
Miraculous indeed is the inscrutable three folded power of Lord Krishna!
The lord says that there is nothing except me all around.
I pervade this universe like beads in one length of thread are sewn in that length only.
While beholding beads a wise man can see only thread all around but an ignorant person shall see separate beads without looking at actual thread length.
Such an easy spectrum cannot be realized by ignorant because of power of material nature overpowering them.
Without having inside glimpse of ones own ‘Self’ ignorant sees different shapes and forms emanating from one another.
Ignorant sees difference in the shape of modification.
When embodied self soul sees different color, forms and action of self, it is confused about even its own identity.
Such is the inscrutable power of the qualities of nature that self souls have forgotten their true selves.
in upcoming verses lord is going to further elaborate it.
Identification with material nature in the form of mind body set up binds self soul.
Identification tag put with this mind body set up has been constant cause of bondage.
(Here ends the Fourth Chapter)
7.12.2009
Om Shri Paramatmane Namah
CHAPTER FIVE
Ashtavakar says:
Na te sangoasti kenapi kim shudhasyaktumichhasi I
Sanghat vilyam kuvannevamev layam vraj II (1)
You are not related to any thing around you since you are pure consciousness.
Then what is that you want to leave?
Thing thus about your apparent embodiment, you are ever free.
When Arjun identified Bhisham, Dronaacharya etc as his nears and dears Lord Krishna tendered His Divine message about the Eternal Self Soul for the entire humanity telling that the pure consciousness is eternal and the change in body or its death has no impact on it. Lord Krishna says
In verse 13 of chapter 2 of Shrimad Bhagwad Geeta:
Dehinoasmin yathadehe komaram youvanam jarah I
Tatha dehantarprapatirdhirastatra na muhayati II (2.13)
Just as birth, boyhood, youth and old age are attributed to the soul through its body, even so it attains another body in the process, and wise man is not deluded about all this.
Above verse is eye opener for those who want and wish self realization.
One can start seeing through the scene presented in this verse. This shows the stages through which a self soul has to pass while identifying with embodiment.
A self soul first obtains a womb. His embodiment starts in womb of mother through a father. After birth, the embodiment has to pass through helpless childhood, boyhood, youth, and old age. After cessation of life period of body, the embodied soul obtains another body as a natural course of cycle of life and death.
Seeing this automatic karmic transformation, the wise man laments not.
This is what Ashtravakar is telling King Janank. It is a reality that pure self soul has no correlation with mind, body, intellect and senses. It is mere identification of Self Soul with mind that it starts acting as doer. Withdrawing from this identification of doer ship, the self soul is free. This is a continuous mental exercise. As self soul has been doing exercise to identify itself with mind since immemorial period of time, now it can undo this identification within a second. King Janank became aware of this in small period of riding horse.
Udeiti bhavto vishvam baridheriv budbudah I
Itti gyatavekamatanamevmev layam vraj II (2)
As drops rise from ocean, this entire perceptible creation rises from you. Obtain this wisdom and become steady, calm and peaceful.
Embodied self soul is so attached to the mind body set that it is unable to see itself. It is consciousness which enables every part of body to be active and alert.
How to contemplate mere awareness?
Lord Krishna has enlightened Arjun about as to how the embodied self soul indulges in committing sin even though it does not wish to do so. It is all desire which turns into anger but awareness is beyond mind and intellect.
Lord Krishna explains in chapter three of Shrimad Bhagwad Geeta
Indriyarhi pararhiahuindrebhayeh param manah I
Mansastu para budhiiryo budheh partastu sah Ii
Evam budhe param bodhwa sanstabhyatmnamatmna I
Jahi shatru mahbaho kamrupam durasadam II (3.41- 43)
The senses are stronger than body, mind is greater than senses, and intellect is stronger than mind but still stronger of all these are pure awareness.
Thus, Arjun! Knowing which higher than intellect and subduing mind with reason, kill this enemy in form of desire which is hard to overcome
Ashtravakar is clear in his concept that Super Self is Super Consciousness incarnate.
Partakshayamapiavastutvadvishvam nastiamle tavayi I
Rajjusarp ev vyaktamevmev layam vraj II (3)
Though this creation is perceptible but this is no real. It is superimposition and unsubstantial as rope appearing to be snake. You are spotless knowing this you become free,
The material nature of Lord Krishna is one and eternal too is one. These two are colourful reflection of Lord Krishna. Formations which we see are not separate from the Lord.
Material nature has been divided in five basic elements which is raw material to form an embodiment. Self soul is the owner of this house. Its friend is Lord seated in all beings. Self soul when looks at itself it finds itself like Lord. Bubbles rise in the water but they are different from water. Self soul having different bodies is same as Lord. It has to leave ego to be same again.
Samdukhsukh purnn ashanirashayayoh samahI
Samjeevatmrityuh sannnev layam vraj II (4)
Self soul is equipoise in distress as well as in happiness, hope and despair, same in death and birth. It has never shed tears on the occasion of death nor has it ever celebrated an occasion of child’s birth.
It is the mind which collects feelings. It is store of conscious and unconscious feelings.
Identification of self soul / consciousness with mind creates ego.
Self soul though appearing to be a enjoyer, actually does not do any act.
Lord Krishna says in chapter 13 of Shrimad Bhagwad Geeta:
Jyotisham api tafd jyoti tamsa param uchyate
Gyanaam gyan gamayam hridi sarva vishthitam (13.17)
That Supreme Brahman /Self /Omnipresent is light of all lights and entirely beyond Maya That Godhead is the knowledge itself, only one to know, and worth knowing and attaining through real wisdom, He is particularly seated in the heart of all.
Such a soul imbibing a body cannot be happy nor distressed.
Self is same in all beings. So in all beings he can neither be affected by their joy as well sorrow. This equation proves the self soul be beyond any duality.
It is within and beyond all.
Bahirantashch bhutanam acharamcharamevcha I
Suhkshamtvad tad vigeyam durasthamchaanteke ch tat II (15)
It exists without and within all beings and constitutes animate and inanimate creation as well. By reason of its subtlety, it is incomprehensible; It is very near to one just at hand but it stands far too.
Bing all and everything, every form, self is within all and outside all, very near still far away, he is the same in an ant and mountain, he is in the world and outside it. It is incomprehensible by those who are led by their ‘ego’. Realized one feel his presence all over and not the one affected by illusion inscrutable power of self
Being so near why self cannot be seen?
We have become accustomed of seeing with these present eyes, so we want to see the self with this set of eyes which is not possible. As the things which are seen with these eyes, are unable to see or illuminate their seer, so is the case here as the self is the illuminator of all. We can’t see him with the help our eyes.
Avibhaktam ch bhuteshu vibhakatam ch sithitam
Bhutbhartriye ch tajgeyam grashinu parbhvishnu ch (13.16)
Being undivided in all creatures He appears to be divided. And the Self which is the only worth knowing, is the sustainer of being,[ as Vishnu], [Destroyer as Rudra ]and the [Creator as Brahma.]
Seeing the Lord Krishna in everything is the real and permanent wisdom. This phenomena is to be grasped to the core of heart.
Self effulgent Self is the source of all lights but affected by none of them. It can’t be affected by transient duality.
With death or birth of a body self soul does not go and come.
(Here ends Fifth chapter)
8.12.2009
Sixth Chapter
Ashtavakar Uvach:
Akashvadanantoaham ghatvadprakritam jagat I
Itti gyanam tathetasya na tyoga na graho laya II (1)
I am endless like that of space and this creation appears like pitcher. This is wisdom. So there is neither renouncement nor acceptance.
Ashtavakar is not enunciating any new wisdom but he is blank and fearless in making one to accept a naked truth. It is fact that the self soul has out of mere identification created this universe. Eternal self soul is the real enactor of this divine drama.
Lord Krishna says in chapter 9 of Shrimad Bhagwad Geeta:
mya tatamidam sarvam jagatavyakatmurtina I
matsthani sarvbhutani na chaaham,am tesguavashtita II
na ch matsthani bhutani pashya me yogameishvaram I
bhutbhrin bh bhutastho mamatma bhutbhavnah II
yathaakashsithito nityam vayu sarvatrgo mahan I
tatha sarvarhi bhutani matsthaniitiiupdharyae II (9.4-6)
The whole of this universe is permeated by Me as un manifest divinity, all embodiments rest on the idea within me. Therefore, as really speaking, I am not present in them.
All the being abides in me but see wonderful power of divine yoga; though creator and sustainer of all beings, Myself do not dwell in those beings.
Air borne out of ether moving everywhere, born out of ether ever remains in ether, like wise all beings originate from my thought abide in Me.
These three verses explain how this universe emanates from one Almighty self/lord.
If we think about the unlimited vastness of space above, then there is no relevancy to the space in pitcher. This anology has been given just as to make one understand the spectrum of almighty self imbibing entire creation.
So for the self soul neither it is case of renouncing or accepatance. This rejection and acceptance of modes of material nature has caused the bondage. Acquiring this wisdom, onecan transgress the cycle of birth and death
Mahodadhiirvahaham sa parpancho veechi sannibhah I
Itti gyanam tathetasya na tyoga na graho laya II (2)
I am vast ocean. Multiplicity of creations is comparable to waves rising in oceans. Waves are not different from water in oceans. As such there is neither renouncement nor acceptance.
This entire universe is pervaded by Lord Krishna. He is self soul of entire universe.
Lord Krishna in chapter 10 of Shrimad Bhagwad Geeta says:
Ahamatma gudakesh sarvbutashyesatyhitah I
Ahamadishch madhye ch bhutanamant eiv ch II (20)
I am the self of all seated in their heart, I am their beginning, end and middle too.
He is the beginning, middle and end of the entire creations. At another place he says:
Mirityuh sarvharashchahamudbhavashch bhavishtatam I
kirtih shrirvakch narirham smiritimedha dhritih kshamaII (10.34)
I am all devouring death, I am cause of beginning of every thing, among feminine I am fame, fortune, speech, memory, intelligence, steadfastness, patience.
The Lord is gives message to all beings. The ego of embodiment is useless as body itself is transient. Human beings are intelligent to understand as to what they have to do to attain self realization. Lord’s omnipotence is apparent. Lord is the death and destroyer of all. He is the cause of all beings and non-beings
From the moment of conception of body in a womb, all devouring death starts working. Span of particular body is limited, with the advancement of age; every being nears its death without knowing as to how it is coming, where this will occur and when it may come. This is mystery enveloping every living being.
But it is certain.
This certainty is expression of Lord’s immense power to control the entire universe.
He is the beginning of all objects but the foolish embodied soul commits sin of being doer and owner. You are only trusty. It belongs to Lord Krishna. Even the body with you have identified with, is not yours.
beejam mam sarvabhutanam vidhi parth sanatanam I (7.10)
I am the eternal seed of all beings.
Self soul is like ocean and entire universe is waves rising from this ocean. Every embodied soul has same quality. Every embodiment consists of same basic elements. There is neither obtaining any thing nor leaving.
Aham sa mukrtisankasho roopvadvishvakalpana I
Itti gyanam tathetasya na tyoga na graho laya II (3)
Self soul is like mother pearl and this universe is like silver appearing in mother pearl so there is neither renouncement nor there is an acceptance.
My consciousness is part of Super Consciousness. Part is not separate from its whole. Every thing has come from Super Being. Superimposition in mother pearl is transient as it is only appearance. This creation is also an appearance and it is being consumed by all devouring time power of Lord Krishna. I am eternal life. I have traveled a long way I have to go to my home in the eternal service of Lord Krishna. I have no desire to remain in cycle of transmigration. This embodiment is not mine. This is only appearance like mirage. It is like a image in mirror.
Aham vaa sarbhuteshu sarvbhutanianyatho mayyi I
Itti gyanam tathetasya na tyoga na graho laya II (4)
I am in all beings and all beings are in me. This is wisdom like wisdom of knowing silver in mother pearl. There is neither acceptance nor rejection.
This has been very aptly clarified Lord Krishna in verse 29 to32 in chapter 6 of Shrimad Bhagwad Geeta:
Sarvbhutasthatamanm sarvbhutani chatmani I
ikshyate yogyuktatma sarvatra samdarshanh II
Yo mam paashayati savatra sarvam ch mayi pashayati I
Tasyaham na parhashyami sa ch me na parhshayati II
Sarvbhutsithitam yo mam bhajtiekatvamasithitah I
sarvatha vartamano sa yogi mayi vartate II
atamoupmyen sarvatra samam pashayati yoarjun I
sukham va yadi va dukham sa yogi parmo matah II (29-32)
The Yogi who is united with all pervading infinite Consciousness, sees same self every where, all beings in self and Self in all beings.
He who sees Me in all beings and beings existing in Me, never loses my sight and I never lose his sight.
Yogi who is established in union with Me and worships Me as residing in all beings abides in Me, no matter what he does.
Arjun! who looks on all as one, like one self in him, looks upon the joy and sorrow of all with a similar eye- such Yogi is deemed to be highest of all.
Supreme self is one supreme consciousness all pervading.
That is same self seated in all beings.
How to know and feel it?
He who waking state enjoys, through all organs, objects with ever changing attributes in the outside world, who in dream has experience similar to them in his heart, and who withdraws from them in profound sleep, are one and same atman/self/ consciousness- the witness – of all three states and ruler of organs. This is proved from memory of all these states.
The witness of all these states is one, since a man remembers his experiences in waking and dream states and also his ignorance in dreamless sleep, the unchanging witness of these is atman/self.
Three qualities of nature and self soul’s association and quantum of attachment with them is the root cause of different embodiments of self soul but self /consciousness in all beings is same, elements forming embodiments are same, so all beings are in one self and one self is in all embodiments. Individual percepting sees only one self in all beings inanimate and animate. yogi seeing this is always imbibed to Lord.
In such state self is always with him and he is always in sight of self as self alone exists, prevails in all modifications what ever may be the form.
Yogi who has attained this state, what ever acts he does acts in self/ Lord as all activities are also caused in self.
This yogi sees self being cause of all pleasure and pain in all being and does not differentiate his pleasure or pain from that of other beings.
(Here ends chapter six)
8.12.2009
CHAPTER SEVEN
Mayyanantmahaambodho vishvapot itastatah I
Bharmati svantavaten na mamastiasahishurhta II (1)
I am the limitless ocean of infinity wherein wind of mind takes the ship of creation here and there but this does not disturb me.
The boundless Supreme Consciousness has transformed its inscrutable power in two forms. One is Material and other is Eternal. Eternal nature is divine consciousness called life. This eternal nature is not different from Lord Himself. Entire universe is after effect of identification of eternal nature with material nature. Consciousness is the cause of entire universe. This ocean is limitless infinity wherein the mind goes on chirping without any stop. This is the cause of creation. Mind creates invention, art and science rather this creation has been created by mind. But it never affects consciousness.
This entire creation is the result of three modes of material nature. Goodness, Passion and Ignorance.
Lord Krishna says in chapter seven of Shrimad Bhagwad Geeta:
ye chaiv sattvka bhava rajsaastamasasch ye I
matt eveti tan vidhi na tuaham teshu te mayi II
Tribhirgurhmayerbhavebhirebhi sarvamidam jagat I
Mohitam naabhijanati mamebhayah paramavayayam II (12-13)
Know all the states of being goodness, passion and ignorance- are manifestation of my energy. I am every thing but I am not under the control of any of the modes of my material nature, on the contrary they are within me.
The whole of this creation is deluded by these objects of nature- Sattava, rajas and tamsa; that is why this world fails to recognize me standing apart from these and imperishable.
This entire creation is result of interaction of self soul with three modes of material nature. Self Soul is not affected by their impact but these three evolutes cause transmigration of Self Soul. This is the reason for unique transformation.
Mayyanantmahaambodho jagadvichi savbhavatah I
Udetu vastamayatu na me vridhio na me kshatih II (2)
Waves of creation may rise or fall but this change in universal spectrum does not affect my infinity which neither increases nor decreases.
The entire creation is transient but Supreme Self is infallible and transcendent. It is eternal and so is it’s fragrant. Ashtavakar emphasize on eternal nature of Life which dies not diminish on change of embodiment. Lord Krishna says in Shrimad Bhagwad Geeta:
Aksharam braham parmam savbhavoadhiatamuchayate I
bhutbhavudbhavkaro visargah karamsangitah II
Adhibhutam kshrobhavah purushchaadhidevtam I
Adhiyagyoahamevatra dehe dehbhritam var II (8.3-4)
Lord Krishna says: The indestructible Supreme is Braham, one’s own self is called adhiyatma and discharge of spirits, which brings forth the existence of beings, is called action.
O Arjun! All perishable objects are adhibhutah; the Braham is adhideva; and in this body, I, dwelling in the body as inner witness am adhiyagya.
Lord Krishna says:
The all pervading Supreme Self is ‘Braham’ as he is the only indestructible; every being emanating from that Omniscient Supreme Self, the self soul (individual soul in every being) is adhiyatma.
It is the part of supreme self in all beings.
This is their life factor.
This consciousness is their whole some of life.
With its departure, the body is dead.
Discharge of spirits to facilitate the beings come into existence is called action.
All perishable objects are adhibhutam, like that of body or formations of beings.
Braham is adhidevam;
Adhiyagya is Lord Krishna, in all the beings witnessing every action of those embodied soul identifying themselves with bodies.
This is divine drama of creation which does not cause any disturbance in Self.
Mayyanantmahaambodho vishvam nam vikalpna I
Attishanto nirakar etadevahamasithitah II (3)
Mind created universe takes its shape as per dictates of inscrutable power of mine but this is only imagination which does not disturbs me as I am devoid of any identity.
The Supreme Self is formless
Natmana bhaveshu no bhaastatranante niranjane I
Ittiasktoaspirihah shant etadevamahamsithitah II (4)
I am not this body, not this body is mine. Self Soul has no idea of body. I stand detachedly, aloof and liberated.
The idea in this verse can be understood when we go to assertion of Lord Krishna in chapter 14 of Shrimad Bhagwad Geeta.
Sattvam rajastama iti gurhan parikiti sambhvha I
Nibhananti mahabaho dehe dehinamavyayam II (14.5)
Arjun! Sattava (goodness), Rajas (passion), Tamas (ignorance), these three qualities born out of material nature tie down imperishable soul to the body.
Three qualities Sattava (goodness), rajas (passion) and tamsa (ignorance) have born out of material nature bind the imperishable soul to the perishable body.
These qualities of the material nature have strict binding effect on the soul. Though the difference is invisible, yet it can be traced with deep self observation and knowledge.
Aho chinmatramevahahamindrajaloupamam jagat I
Atto mam katham kutra heyopadeykalpana II (5)
What a wonderful phenomena! I am only consciousness and this creation is mirage. What should be had and what should be left.
If one introspect meditatively, one finds that it is the consciousness which appears to be living entity in material body and it is illuminating entire set up of Mind, intellect, senses.
Lord Krishna says in chapter seven of Shrimad Bhagwad Geeta that;
Mattah partaram naanyatkinchitasti dhananjay I
Mayyi sarvamidam protam sutre marhigarha ev II (7.7)
There is nothing except me. There is nothing superior to me. Every thing is strung in me like pearls are strung in a thread.
In chapter four in verse 24 of Shrimad Bhagwad Geeta Lord Krishna says ;
Barhaman arparh braham havirbrahamagno barhamna hutam I
Brahamev tein gantavyam brahamkaramsamadhinah II (4.24)
In spiritual consciousness, the contributor, contribution, the consumption, the performer, the result everything is spiritual.
Material nature itself is divine as it is not separate from Lord Krishna. It causes illusion and because of this material illusion the eternal self soul considers itself body. This is the cause of transmigration from one body to another till self realization.
(Here ends chapter 7)
10.12.2009
CHAPTER 8
Ashtavakar Uvach:
Tada bandho yada chittam kinchitvanchhati shochatiI I
Kinchitmunchati griharhati kinchithrishayati kupayati II (1)
When mind desires something or it thinks of something or leaves something or takes something, or it is pleased with something or displeased with other.
Ashtavakar has unique expression about the identification of mind with material things. Mind is the real cause of Bondage.
When Lord Krishna gives message of sameness for a Yogi in chapter six of Shrimad Bhagwad Geeta, Arjun stresses the flickering nature of mind: Arjun uvach
yoayam yogastvaya proktah samyain madhusudan I
etasyaaham na pashyami chanchaltwatsthitiam sithram II
chanchalam hi manah krishan pamathi balvaddrirham I
tasyaaham nigraham manye vayuriv sudushkaram II ( 33-34 )
Arjun says: Krishna, Yoga of equability as enunciated by you, I don’t find its stability due restless of mind.
Krishna! Mind is very unstable, unsteady, turbulent, tenacious and powerful; therefore I consider its control is difficult as that of wind.
Shri Bhagwan uvach
Ashanshayam mahabaho manoh dunigraham chalam I
Abhayasen tu kontey veragayerh ch grihiyate II
Asanyatatma yogo dushprap iti mey matti I
Vashayaatmana tu yatata shakayoavaptum upayatah II (35-36)
Lord said: The mind is restless, no doubt, and also difficult to curb Arjun! But o son of Kunti; it can be brought under control by practice and by exercise of dispassion
Yoga is difficult to achieve if one’s mind is not subdued, however whose mind is under control and one who ceaselessly strive to achieve it, it can bee attained by practice, this is my conviction.
Control of mind is considered to be greatest yoga. It can be controlled by practice.
Self Soul is all time free but it has identified with a robber namely mind. It is a two fold cutting weapon. If it is used to desire, hate, please, averse or long something material, its effect is binding but when this instrument is used for devotion to Lord Krishna, this helps release attachment with world and purity of Self Soul is at last found.
Tada muktiryada chittam na vanchhati na shochyati I
Na munchati na griharhati na hrishayati na kupyati II (2)
When this mind neither does longing, nor thinks nor it obtains or leaves something nor is happy nor is ever unhappy, it is liberation.
Liberation is not something comi9ng from outside. It is here and just now available to all.
What is to be done to reach it?
Only mental exercise fetches this
You are self soul! You are consciousness! You are free! You have no duality! You are one and pervading all! The mind and body is not yours. It is sum of your attachment with three modes of nature. Whatever is coming, you are only witness to them. When you know your self, you are free by detaching from mind body set.
Lord Krishna says in chapter 12 of Shrimad Bhagwad Geeta
Yo na hrishayati na dveshti na shochati na kankshayati I
Shubhashubh parityagi bhaktimanyah sa me priyah II (12.17)
He who neither happy nor envy, nor worries, nor desires that the renascent of good or bad feelings, filled with devotion unto me is very dear to me.
He who neither rejoices nor grieves on attaining a particular circumstance, never laments on being put to any dormant condition like neither alive nor dead, nor desires any thing, and devotee without bothering about auspicious or inauspicious, who has resigned to lotus feet of lord shedding all fears and desires, is dear to Lord Krishna.
Steadiness of mind can be achieved by practice of detachment. Reality is that that Self Soul has no relation, it is the mind which establishes different relations and these relations have resulted entire spectrum of this transient universe.
Tada bandho yada chittam saktam kasyapi drishtishu I
Tada moksho yada chittamasaktam sarvdrishtisu II (3)
When mind is attached to any sense object it is bondage and when it is not tangled to any senses or their object it is liberation.
Indriyarham hi chartam yanmanoanuvidhiyate I
Tadasy harti pargya vayurnavamivimabhansi II
Tasmadyasya mahabaho nigrihitani sarvashah I
Indriyarhiindrebheystasya pargya partishthitah II (2.67-68)
The senses engaged in sense gratification, even one sense-attracting mind toward its gratification, can sweep the intellect of this man like a wind sweeping a boat on water.
So whose all senses are completely controlled from their objects, his intellect is steady.
Whichever of senses, roaming mind hankers after, it may carry away intellect of a man like wind capsizing a boat in water.
Senses themselves are not that much strong to carry away the intellect but mind attracted to them causes trouble , even if one of the senses, can cause havoc in the life of a person of wisdom.
All senses when indulging in sense objects cause attraction and aversion. This is reason of bondage.
Lord Krishna says in chapter 3
Indrasayeindraasyarthe ragdvesho vayavsthito I
Tyorna vashamagachheto haysay paripanthino II (3.34)
Senses and their objects involve attachments and repulsions. One should never be swayed by them, as they are the two principal enemies blocking the way of liberation.
All senses and their objects are caused by qualities of nature. Mind, senses and intellect are so inter mingled that it is not possible to separate them. One can not locate any of them at a particular part of body.
One can locate sense organs but not the senses. These are so thin and divine that these do not appear to be material just like their organs.
Whatever one perceives in mind, it is reflected to intellect and this inter- transmission in reflected to a particular sense organ causing an alert in organ itself. This causes craving and an attraction to sense objects. When this craving remains dissatisfied, it causes repulsion. Each of desire being sated or remaining dissatisfied causes its own effect. These further cause actions or reactions. All this is the process ensuring transmigration from one embodiment to another. So wise man does not attach to the senses or their objects and does every act without a sense of lust and attachment. These acts are done for keeping body only till it automatically falls to destiny.
In chapter 12 again Lord Krishna says:
Anapekshyah shuchirdaksh udaseeno gatvyathah I
Sarvaarambhparityagi yo madbhaktah sa me priyah II (12.16)
A devotee of mine, not expecting result of his action, who is pure, expert in knowledge, impartial, who has detached himself from desire and anxiety, is dear to me.
The devotee who is dependent on Lord like child cat on its mother, Lord Krishna takes his care like mother cat. Who is not depending upon result oriented from actions, who is pure, who is neutral, free from distress, who does not strive for result, is dear to Lord Krishna.
Problem of striving for sense gratification arises when senses are not under control. This occurs because mind is not controlled. It is like a unruly horse but a broker of a horse, while holding reins tight in his hands, has to run with the animal for some distance to control the animal, a yogi also controls mind by reflecting discrimination of origin and dissolution of all things. Ultimately devotee concludes that every thing in material nature is transitory. Only eternal self is his own self.
Devotees realize that this universe is like a dream. One can not expect satisfaction food eaten in dream. World is like a imagination of a day dreaming person. Such a realized wants nothing but only the service of Lord.
Yadanaaham tada moksho yadaham bandhan tada I
Matveti helaya kinchinmam grihirarh vimunch maa II (4)
When there is no ‘ego’ of I it is liberation when there is ‘Ego’ of I it is bondage. Knowing this nether neither accept any thing nor reject it.
Ashtavakar is direct and unassuming. He hits on the point and his direct speech compels one to see reality peeping at the face.
Lord Krishna says in chapter 18 of Shrimad Bhagwad Geeta
Muktsngoanahngwadi dhritiutsahsamanvitah I
Sidhiasdhiyornirvikarah karta satvic uchyate II (18.26)
Doer free from attachment, egoless; endowed with firmness and vigor and unswayed by success and failure is Satvica.
This ego is binding and detachment is liberating.
(Here ends chapter 8)
11.12.2009
Om Shri Parmatamane Namah
CHAPTER 9
Kriteakrite ch dvandvani kada shantani kasya va I
Evem gyataveh nirvedaadbhav tyagparovarti II (1)
Duality of this act done and this one remains to be done has been existing from the very beginning and it is not new one and these have never ceased to be in life of a particular body. Don’t contemplate doing or not doing something.
Lord Krishna specifies in Fifth chapter of Shrimad Bhagwad Geeta;
geyayah sa nitya sanyasi yo na dveshathati na kankshayati I
nirdavandvo he mahabaho sukham bandhat muchayate II (5.3)
The Karamyogi who neither hates nor desires is considered renouncer. He who is free from pair of opposites is easily freed.
Lord says that the doer who has lost attachment with actions and performs them as a duty towards divine self present in all beings, is devoid of hatred and love towards all beings. He sees everything full of Lord and every moment filled with his memory. Such soul is free while living in the embodiment and doing all deeds. as soul is not doer but assuming itself the doer it has invited limitless bondage. Only way to get rid of this cycle is to break attachment with actions and it be presumed that all actions are being done by Lord, for the Lord and they belong to Lord and this body is an instrument only.
All duties, consisting of specific rites, of those belonging to caste, creeds and other orders of life if attended with devotion to lord become supreme and conducive to liberation.
Again Lord Krishna says:
Na hi kashchitksharhamapi jatu tishathtiakaramkrit I
Karyate hivashah karam sarvah parkritijergurhei II (3.5)
An embodiment with living entity can not remain without action for even a moment, for everyone is driven to action by its nature- born qualities.
Till death of a body embodied soul appears to be executing actions coming as reaction of attachment and identification with modes of material nature. The embodiment is the effect of association with qualities of nature. Embodiment of human form is the result of mixture of three qualities.
The idea of “I” and “mine” is itself is the effect of mixtures of three qualities, since all intercourse through mind, sense objects, organs and pranas is the effect of a mixture of the gunas. One identifies one self with the body, organs etc. as one’s own as to say ‘I’ am a such and such son of such and such’ or I am a soldier, I am a man or woman’, it is my father, it is my house, I shall do this and that.
Often one addresses objects as one’s own. Mind, senses, organs and pranas are outcome of one or other qualities of nature. With association of them with each other is the cause of action.
Who transcendents three quality of material nature, one can be free.
Kasyaapi tat dhanyasy lokcheshthavloknatt I
Jeevatechha bubhuksha chbubhutsoupshamam gatah II (2)
It seldom occurs that seeing people enjoying, a wise person withdraws from all desires for living in body, enjoying material comforts and seeking knowledge about them.
It is unusual that while living among people one attains detachment. When all acts are devoted to Lord Krishna, this state can be achieved.
In chapter five of Shrimad Bhagwad Geeta Lord Krishna says
kayen mansa budhya kevalerindreyerapi I
yoginah karam kurvanti sangam tyaktvatamvishudhye II (5.11)
Karamyogi do act through senses, mind, and body as well only for self purification, shunning attachment with them.
ego and attachment with body are the feelings which basically bind soul with embodiment which is result of past deeds arising out of qualities of nature.
Human embodiment is meant for attaining liberation. The yogis shunning attachment altogether, act with body, mind, intellect and senses only for purification.
Karamyogis do perform duties resulting from past experience and undergo sorrow and happiness alike. The actions neither bind nor free soul. It is the desire and attachment which binds a free soul with different bodies.
Blessed with intellect a soul attaining body in human form can attain liberation by doing away with attachment. Devotion to Lord in simple way is that desire for fruit of acts is no more and all acts which are occasioned by senses, mind, intellect and body are surrendered to Lord. Attachment completely banished from life span in a particular embodiment, having detached oneself, one is purified and pure soul is Lord Himself.
Lord Krishna has assigned the embodied soul easiest way to achieve self realization but the impact of His unimpeachable three folded power of material nature is so great that even liberated soul have every chance to fall prey of it.
yuktah karamfalam tyaktva shantimapnotineshthkim I
ayuktah kamkarerh fale sakto nibadhayate II (5.12 )
By offering fruit of actions to Lord a Karamyogi attains lasting peace in form of self realization, where as the ignorant not realizing himself bind his soul by attachment for fruit of acts by desire.
A Karamyogi knowing that he is not the doer and all acts are result of his past deeds culminating in embodiment and nature automatically causes action and reaction, this person sits without attachment and witnesses all actions with no desire for fruits of actions. Thus whatever troubles befalls him Karamyogi takes them as predestined and he takes them as a blessings from Lord as they were due to attachment of actions previously done but whatever is done now he is attached to them. Thus he enables himself to realize but ignorant binds himself by way of further attachment and desire for fruit of act executed by nature.
Senses, mind and body are the after effect of nature so whatever is done by these organs are caused by nature so the soul embodied is free. It is only the mind which has attained non- existing attachment, it is the formidable mind which creates desire and the like: thence proceed varieties of actions such as satvica, rajas and tamsa and these leads to rebirth in accordance with them. But if these reactions are undergone without desire and attachment they result in liberation.
Anityam sarvamevedam tapptritaydushitam I
Assaram ninditam heyamiti nishchitya shamayati II (3)
All this in material manifestation is transient, governed by three type of pain caused by body, mind and destiny. Every material manifestation is unsubstantial and deserves to be ignored. Finding this realized wise soul always acts in a detach manner. All sense objects have been made to sustain life and wise man does not more motive with his own embodiment than this. This self soul attains peace through this conclusion. Lord Krishna says in chapter 8 Shrimad Bhagwad Geeta:
Abrahambhuvanatlokah punravartinoarjun i
Mamupetye tu kontey punarjanam na vidyatey II (16)
All planets from planet of Brahma (Lord of forms of beings) to the lowest planet are returnable to birth and rebirth after death but on attaining me there is no rebirth.
So when celestial planets of creator is transient what is the fate of this material world?
In chapter 13 again Lord Krishna says
Kary karan kartitve hetur pakritiruchayae I
Pursha sukh dukhanam bhoktritve heturuchayte II
purshah parkritstho hi bhunkte parikirtijan gurhan
Karnam gurh sagoas sadasad yonijanamasuII (13.20-21)
Material nature (in form of three modes) is said to be responsible for bringing forth the evolutes and the instruments ; while the individual Soul is said to be the enjoyer or sufferer having undergone the experience of joys and sorrows.
Only the Pursha seated in the Parkriti- body, mind, intellect, senses and sense objects- of the three gunas evolved from material nature and it is this contact with these three gunas that is responsible for the birth of this soul in good and bad wombs.
Again see following verses of chapter 8 of Shrimad Bhagwad Geeta
Sahasryugparyantamaharyadbarhamarho viduh I
Ratrim yugsahasraantanam teahoratravido janah II (8.17)
One thousand ages form one day of Brahma from human calculation and this much period forms his one night. Whoever knows this he is knower of the time of Brahma’s day and night.
Avayakadvyakatah sarvah parbhavatiaharagme I
Ratryagme parliyante tatrvaavayakatsangke II
Bhutgramah sa evayam bhutva bhutva parliyate I
Ratryaagmeavashyah parth parbhavatiaharagme II (8.18-19)
All beings become manifest on arrival of day of Creator and when his night arrives they again go in unmanifested state.
Thus all beings repeatedly go manifest and unmanifested. Helpless as they, with arrival of night of creator they are annihilated and on arrival of day all living entities are helplessly come into beings.
Koasso kalo vayah kim va yatra dvadvani v no nrirhamI
Tanyupkshya ytha praptvarti sidhimapnuyam II (4 )
At which time and at which age the embodied self soul was not ever overtaken by dualities of happiness and distress, heat and cold. When dualism always exists for beings then a wise one is happy to take what ever comes and thus attains happiness.
Lord Krishna says in Shrimad Bhagwad Geeta:
Santushtah satatam yogi yatatma drirhnishchayah I
Mayyarpitmanobudhryo madbhaktah sa me priyah II (12.14)
Always satisfied, self controlled, his mind and intellect devoted to me, devotee like this is very dear to me.
Seeing the reality, one goes non-envious to all living entities, friendly and more certainly kind to all beings, unattached, pride less, equal in happiness and distress, tolerant, he does not any trouble from any one nor he causes problem to any one.
Nana matam maharshirham sadhunam yoginam tatha I
Drshtva nirvedaam apannah ko na shamyati manavah II (5)
Seeing lot of difference among thinkers, Maharshis about self, embodiments and transmigration of self soul, a wise attains indifference and goes to peace.
Kritva murtiparigyanam chetnasaya na kim guruh I
Nirvedsamayuktaya yastaryati sansrite II (6)
Endowed with dispassion and equipoise a wise attains the knowledge of Consciousness and leads others to wisdom. Is that wise is not a Guru?
Pashya bhut vikarastantuvam bhutmataran yatharthatah I
Tatksharhambandhnirmuktah sawrupastho bhavishyasiII(7)
You have to see transformation of five basic elements in the embodiments and nothing more than these elements, then you will be free from bondage, establishing in your true eternal nature.
Vasna eiv sansar etti sarva vimunch tah I
Tatt tyago vasana tuagat sithatiryadya yatha tatha II (8)
Desires is the world, their sacrifice is sacrifice of world.
When no desire is left, no matter what fate this world or embodiment has.
Through these four verses Ashtavakar has sought to tell self realization seekers that the difference of opinion among the Thinkers, Yogis and Maharshis lead to confusion about the real nature of consciousness.
Lord Krishna also exhorts Arjun to get rid of the confusion and attain wisdom. In chapter 2 of Shrimad Bhagwad Geets Lord says:
yada te mohkalilam budhivayatitarishayati i
tada gantasi nirvedam shrotavayam shrutasya ch ii (2.52)
When your illumined intellect transcendent dense forest of
Illusion, then you will surpass what you have heard of Vedas and what is yet expected to be heard.
Attachment with transient and ephemeral relations of body, mind, Intellect, senses, sense objects and material nature is the cause of illusion.
This is our world to which we are deeply attached.
We have aptly identified our eternal self with a body which is decaying every day but we still acquire new clothes, ornaments, objects of beautification to make it look attractive.
We take bath to clean body so that others may not hate us, we eat good food to nourish it and we make relations with others for promoting more affectionate relations.
All these activities revolve around the body which is doomed to exhaust as soon as account of (Sanskaras) tendencies are over. But we shall be binding us further if we attach ourselves with these activities thinking that we are the doer. As eternal consciousness we are not he doer. This body is meant to undergo reaction. This will exhaust when this account of reactions is over. For no reason the eternal self has identified itself with action and has no senses to get rid of transmigration by seeing its true self.
Purpose of all injunctions of Vedas is to attain self realization and not merely acquire material prosperity.
Scriptures say that fate of five things in one’s life is already decided at the time of one’s conception in womb.
1. Aggregate wealth one will acquire.
2. One’s education.
3. One’s occupation.
4. Life span.
5. When, how and where one will die.
This act is going to happen even if you don’t desires. Your destiny is fixed, your character is fixed. This will make you act in the manner that the pre-destined events play out. So there is no room for illusion. We have a free will either to identify ourselves with these predestined reactions or detach us so as to go to real home. One could utilize this limited free will that one has, in a quest to evolve spirituality.
Budhiyukto jahateeh ubhe sukritdushkrite I
Tasmadyogai yujasva yogah karmsu koshalam II (2.50)
Immersed in yoga of sameness by devotion, you should transcendent both good and bad deeds. Therefore you fight while merged in yoga; yoga is the art of all works.
When one comes to understand that this body itself is the result reactions past attachment with material nature, it is afraid of indulging in more of it, the reactions are coming in form of acts of body, mind, senses, intellect. Self is owner of entire universe which has long been trapped in a prison of material energy. From owner, it has been reduced to the level of deaf and dumb slave of material energy. When it realizes this, then it enlightens upon him that he is not the doer.
When we are talking about realizing self, we are not talking about understanding one’ physiology or one’ psychology alone, rather we are talking about the understanding the fundamentals as to who we are, what is the purpose of this human form?
Lord Buddha did not lack material acquisition when he left his beautiful wife, new born Rahul and well to do Nepal kingdom
When ‘A’ sees himself, he sees himself a body of a person but one must analyze as to how this person happened? When this body was born, it was so small but now it has increased enormously in s8ize as well as volume- but how?
Whether this body was created from outside or inside?
No doubt it was created inside.
Who created this body?
When body was created from inside, it means, the creator is inside this body. Creator of the ‘person’ is within the body. Without knowing him you cannot know yourself. When very source of creation is within, self realization means befriending the creator within. If this creator is one’s friend then there is no problem in life. Life as it is is bliss but its contamination with material energy has caused dualities of happiness and distress, sorrow and joy and other like dualities. Free from good and bed results of past deeds, one can become liberated from the chain of life and birth. This is possible by the blessings of spiritual person having him realized. This is the peak of your well being and must be attained in this form alone.
Karmajam budhiyuktah hi falam tyakatva manishirhah I
Janambandhvinirmuktah padam gachhantianamayam II (2.51)
Renouncing reactions born out of actions, by complete surrender to Lord, the sages transgress the cycle of birth and death; then go to the eternal planet of Godhead.
The sages completely surrendering unto Lord Krishna renounce all the reactions born out of actions. By this simple way, these devotees transgress mode of repeatedly coming into being and dying. They thus attain eternal peace and tranquility.
A man is born with tendencies (Sanskaras- fate) that he acquires commensurate with his activities in his past embodiments. This proves that life itself is eternal, it never ends, this journey of self soul is always joyful but this foolish self soul identifies itself with those naturally coming actions and goes on from one journey to other. This whole universe of relations has been established by the eternal self soul and its material association.
Quantum of attachment of self soul with goodness, passion and ignorance causes the character of a being in next body.
All his actions and thoughts are dictated by those tendencies stored in unconscious mind. One’s character is molded by one’s tendencies.
It wills one act in such a manner that events play as destined.
If one develops detachment with this naturally coming action and side by side become desire less for fruit of the actions, one can definitely be assured of going back to home.
(Thus ends chapter number 9)
17.12.2009
CHAPTER TEN
Vihay verirham kamartham chanarthsankulam I
Dharmayamapietyorhetum sarvatraanadaram kuru II (1)
Desire is the world of relations. This is your enemy along with accumulation and added to it money full of disaster. Even leave goodness cause of the preceding two.
Swapanederjalvatpashye dinani trirhi panch va I
Mitrakshetradhanagardaryadidisampadah II (2)
Friends, land, money, palaces, Wife, property are like dream or like mirage lasting three or five days.
Ashtavakar is self realized person and he has been expressing his experience in a impressing manner to convince a seeker like King Janka to see reality for himself.
Since our birth we have seen many influential people having lot of material facility but no they are no more. Every thin has vanished. This is transient nature of material acquisition. The wife who pretends to love you has been chating but no one know the reality but her body is also traveling with pessage of time and she will vanish oneday. Even the embodiment with which we have identified ourselves is going to leave usw.
Is it not better that we realize ourselves and de- identify with what is entire material acquisition
Lord Krishna has laid down perfect practice to attain mental peace in chapter five of Shrimad Bhagwad Geeta
bahysparshevasaktatma vindayatiatmani yatsukham I
sa barahamyogtuktatma sukham akshayamashnute I
I
ye hi sansparshanja bhoga dukhyonya ev te I
adyaantvantah kontey teshu na ramate budhah II (5 21-22)
Whose mind remains unattached to sense objects, derives through meditation satvica joy which dwells in mind; then that yogi having completely identified himself through meditation with Lord/self, enjoys eternal bliss.
The pleasures born out of contact with sense objects are verily source of suffering only as they have a beginning and an end.
Arjun! a wise man does not indulge in them.
Mind is agitated only by the contact of the senses with sense objects and in other way. A mental wave is never produced by anything that has not been heard or seen. So the mind in embodiment which controls senses are gradually is stilled and is perfectly at peace. Embodied self soul having steadied its mind, derives, through meditation satvica joy which dwells in mind. Then yogi completely identifying with eternal self through meditation enjoys eternal bliss
the pleasures derived from sense objects are temporary and perishable. they aew source of suffering as they have beginning and end. so the wise never indulges himself in those objects.
leaving company of sense objects and with unflinching meditation of lord, one gets freedom and eternal liberation.
worldly happiness is always transitory but self is eternal. such happiness coming out of sense objects is not companion of self but by attachment with nature, all this trouble has ascended upon the blissful soul. by shedding attachment with nature one enjoys its blissful self
shaknotiehaiv yah sodhum parak sharirvimoksharhat I
amkrodhudbhavam vegam sa yuktah sa sukhi narah I I( 5.23)
Who is able to withstand the urges of lust and anger in this very life before casting this body, is a yogi and is alone a happy man.
All the sense objects work through the commands of mind which is store of our past and present experiences.
It also takes the impressions of sense objects with the help and under the control of intellect. Main sense of lust is uncontrollable and every desire is depiction of lust, may for money, material, women, and so on. Non fulfillment of desire ends in anger, violence and so many other repercussions. If an embodied soul unattached with embodiment is not affected by these two phenomenons, then this self soul is yogi and entitled for self realization. This self soul is witness of reactions coming naturally and does identify with any of them. Thus is liberated.
Yatra yatra bhavettrishana sansar vidhi tatra vei I
Prodhveragayamashritya veettrshna sukhi bhavII(3)
Wherever there is desire, it is world there. You have to establish in dispassion to be free from the transient bundle of relationship you have created by identification
Trishnamatratmko bandhastannasho mokashychayate I
Bhavasansaktimatrerh praptitushtimuharmuhu II (4)
Mere desire is bondage for a self soul and desire less ness is liberation. Detachment with transient world starts giving happiness. Essential nature of bondage is nothing other than desire and not being attached to this changing world is everlasting joy of liberation.
Another illuminating instance given by Lord Krishna in Shrimad Bhagwad Geeta:
Bondage is nothing but identification with reactions being translated into form of actions and liberation is witnessing them coming as they are coming and no attachment with them
yoantah sukhohantaramastathaantrjyotiev ye I
sa yogi barahamnirvarham barahambhutoadhigachhati II 5(24)
Happy within him self, enjoying within him self the delight of the soul and illuminated by inner light of soul, such a yogi identified with lord/self attains self who is all peace.
Self is all pervading. Who sees self, who enjoys self alone and gratified with self, who rests in self, whose innermost is illuminated by the existence of self within, such a yogi identified with Lord/Self attains Lord/ Self who is the ultimate end.
labhante barahamnirvarham rishia kshirhkalmashah I
chhindvedha yatatmnah sarvbhuthite ratah II ( 5.25)
Doubts dispelled altogether and a sinless soul engaged in welfare of all beings is firmly established in Lord/ Soul, attains all peace Lord/ Self alone.
Knowing the reality of lord being beyond any evil and pervading all beings without any discrimination,
a yogi whose all sins are wiped out, is firmly established in Lord/Self, engages in service of all beings without any difference as he sees Lord in every inanimate or animate object, ultimately attains Self alone as he is Self and nothing but Consciousness.
kammkrodhviyuktanam yatinam yatchetsam I
abhihito barahamnivarham vartate viditatmanam II (5.26)
The yogi whose mind is subdued, is devoid of lust and anger. Who have realized lord/self in all being, indulges in self all around.
Realized man sees self alone in all modifications and for him there exists nothing except self.
such a wise man finds things, place, fruit of action, time, knowledge, work, agents of work, faith, state, form and goal all arising from the nature and nature being modification of self ,as such nothing else than self pervading. So he is completely established in self while even living in body.
saparshankritva bahirbahayanshchchakshuchevantre bhruvoh I
paanaapano sammo kritva nasaabhyatracharirho II
yatendriyamanobudhirmunirmokshparayarhah I
vigatechhabhayakrodho ya sada mukta ev ch II (5. 27-28)
All thoughts of external enjoyment banished mentally, with gaze fixed on space between the eye-brows, having regulated outgoing and incoming
breaths of nostrils, Yogi who has brought his senses, mind and intellect under control and is free from
DESIRE, FEAR AND ANGER IS EVER LIBERATED.
Tuvamekashchetanah shudho jadam vishvmastathua I
Avidyaapi na kinchitsa ka bubhutsa tathapi te II (5)
You are one pure consciousness and this world is non existing and transient. The ignorance itself is nothing, so what you want to know?
If we have some introspection of this transient world, we find nothing except Supreme self in every form. The material nature is not different from that of Lord Krishna but illusion caused by this formidable power is so fascinating that this entire spectrum of world seems to be true. The pure consciousness has caused this universe and pervading it too. Identification of self soul with transient body makes the soul come and go in different forms, forgetting its real purity.
Rajayam sutah kalatrarhi sharirarhi sukhani ch I
Sansakatasyapi nashtani tav janamani janamani II(6)
You have been attaching and identifying with the kingdom, sons, wives, in all embodiments you attained due to attachment but all of them have gone oblivion.
As told by great Saint all the while in different bodies, pure self has been traveling and identifying with and its relations but they have all gone, pure self consciousness is still there to attain self realization.
Almarthen kamen sukritenaapi karmarhah I
Ebhaya sansarkantare na vishrantamabhunmanah II (7)
Kritam na kat janamani kayen mansa gira I
Dukhamayasadam karam tadyapiuprmaytam II (8)
Lot of wealth, enogh of sensuality and good works have been done by in life after life but your this mind has never attained peace. In this world forest, these means give any satisfaction.
You have put in hard and painful work with this mind, intellect senses and body, now you must retire yourself.
Lord Krishna has described these self souls as of devilish nature in chapter 16 of Shrimad Bhagwad Geeta:
Dvuo bhutsargo lokeasmindeiv assur ev ch I
Devo vistarshah prokt assur parth mey shrirhu II (16.6)
There are two types of creation of beings in this universe, the divine and demonic. I have already explained qualities of divine nature, O Parth! Now listen from me the qualities of demonic nature.
Parvritim ch nivritim ch janah na vidur assurah I
Na shoucham naapi chacharo na satyam teshu vidyateI I(16.7)
Beings of demonic nature don’t know as to what to do and what not to do, they also lack cleanliness, good behavior and truth
This eternal message of Lord Shri Krishna is meant for human beings. The nature of other beings has been pointed out for comprehension. The other beings are born to undergo the fruit of their attachment with the material nature. While dominated by mode of purity self soul gets the embodiment of demigod. Lower entities are born due to ignorance. Only human beings are in the middle. They have golden chance to go to home, get the body of demigods or go to lower worlds.
The choice is with the human beings. Adopting divine qualities lead to liberation and demonic qualities lead to lower births, mixing both of them ensures birth in human planet.
There is divine option. Complete deviation from three modes of qualities leads one to God head, back to home, in the service of Lord Krishna.
Those having demonic nature don’t know how to act according to regulations lay down by scriptures nor do they want to know.
They act as per their whims.
Asurim yonimapanah mudhah janmanijanmani I
Mamaprapyev kontey tato yantiadhamam gatim II(16.20)
On attaining demonic wombs again and again, these foolish self souls never reach me, rather the go to condemnable destination.
The purpose of human form is to obtain our real home from where we strayed in the lap of material nature. Real home is Godhead Lord Krishna whose company is readily available, if one leaves the company of material nature. This is to be done by relinquishing our attachment with what we have been assimilating for time immemorial, while under going the cycle of birth and death.
If one still chooses demonic qualities, the Lord has more of demonic wombs to put the self soul in to obtain new demonic bodies. then there is no chance of going home. Choice is with self soul.
Lord is going to elaborate as to how to get rid of these demonic qualities.
Trividham narkeasyedam dvuaram nashamatmnah I
kamah krodhahastatha lobhastasmadetat trayam tayejet II
etairvimukatah kontey tamoduvareristribhirnarah I
achartiatamanah shreyastato yati pram gatim II 16.(21-22)
Lust, Anger and Greed, these are three gates of Hell which cause fall of spirit. So all these three, are to be given up.
Arjun! One freed from these three gates of hell, one acts for self realization and attains the Supreme Self.
What corrupts an etrernal self soul?
Self soul, even being the reflection of Lord Krishna himself, is transmigrating from one body to other with no end.
Lust is the root cause. Lust for of sense gratification leads to desire of sense object. when one fails to acquire object, it leads to anger which is the cause of delusion, when sense objects are easily acquired, the embodied self soul desires to acquire more of it. This is greed. These three jointly cause the attachment and identification with material nature. By and by self soul is so conditioned with material nature that it does not even try to explore reality of life. Life is eternal and same. But for these three open gates leading to attachment with material nature are rightly termed as gates to hell. lust, desire, anger and greed dominate material nature. These three are born of passion mode of nature. Passion, desire, lust are so enter woven that one cannot differentiate in between them. Lust, anger and greed lead the self soul to hell of attachment with material nature, resulting self soul for his onwards travel from one womb to another.
Lord has advised self soul to detach from theses three to emancipate itself.
Free from three gates of hell lust, anger and greed, self soul tries for self realization and attains ultimate supreme self.
(Here ends chapter 10)
17.12.2009
CHAPTER 11
Ashtavakar Says
Bhavaabhavvikarashch sawbhavadatiti nishachayi I
Nirvikaro gatkaleshah sukhenevoupshamyati II (1)
Existence, dissolution and vice versa, in this world take place by nature, he who realizes this, goes steady, serene and blissful.
Ishwarah sarvnirmata nehaanya itti nashchayi I
Antargalitsarvashah shantah kvapi na sajjate II (2)
Lord Almighty Self is the origin pf all, not anyone else. He who determines this, all his desires subside, he goes steady; all his attachment vanish.
Appadah sampaddahkale devadevetti nishchayyi I
Triptah swasthendriyo nitayam na vanchhati na shochati II(3)
It is destiny which results in opulence and loss of it, with passage of time, he who determines this, remains ever satisfied.
Sukhe dukhe janam mrityu devadeveti nishchayyi I
Sadhyadarshi nirayasah kurvannapi na lipayate II (4)
One who is sure that happiness-distress, birth-death are certain outcome of destiny, he has no desire for executing any certain accomplishment, he has no fatigue while performing duties assigned by nature as he lacks identification and attachment to them.
Lord Krishna sets this principle in chapter 4 of Shrimad Bhagwad Geeta:
Yadidrchhalabhsantushto dvandvatito vimatsarah I
Samah sidhavsidho ch kritvaapi na nibadhyate II (4.22)
The Karamyogi, who is content with whatever he gets without effort, free from jealousy, has transcended all opposites like pleasure and pain, joy and grief and is same in success and failure, is not bound by action.
The yogi, who acts without attachment, is satisfied with whatever he gets without any desire and efforts. He who is free from envoy, jealousy and has transcended all opposites like loss and gain, pain and pleasure, joy and grief, hot and cold, friend and foe, desire and detachment , same in success and failure, though doing acts, is not bound by actions.
Gatsangasya muktasya gyan avasithatchetsah I
Yagyacharatah karam samagram pravaliyate II (4.23)
With all out detachment to actions, thus free from attachment with mind, senses and body, well established in knowledge of self and who works only for the sake of sacrifice, all his actions become fruitless.
Chintaya jayate dukham naanyathevheti nishchayi I
Tatha heena sukhi shantah sarvatra galit spirihah II (5)
He who knows for sure that none other than care is the cause of all miseries, shedding all cares, he becomes steadfast, serene, desire less and free.
Lord Krishna tells Arjun in chapter 16 of Shrimad Bhagwad Geeta about the symptoms of people who are always affected by cares:
Chintamaprimeyam ch parlayantamupashritah I
Kambhogparmaam etavditi nishchitah II
Ashapasshshatyerbadhah kamkrodhprayarhah I
Eehante kambhogarthamanyaenarthsanchyan II (16.11-12)
They are engrossed enumerable anxieties till their end and they think that sensory desires and their satisfaction is the main purpose of life.
Bonded by hundred and thousand of desires, they indulge in sense gratification, they earn money by unjustified means to meet their desires.
Engrossed in hundred and thousand of anxieties relating to their desire for sensory gratification till the end of their life. Never thinking about as to where from they have come, where they have to go after their death, what is the purpose of this human form?
For satisfying their sensory desires, taking it as their prime motive they indulge in earning money by unjustifiable means.
Hounded by numerous desires for sensory satisfaction, absorbed in lust and anger, they acquire ‘wealth’ and property by illegal and unjustified means entering into cut throat rivalry and enmity.
This is the queer picture of so called modern man.
from morning till evening this man is always engrossed and bitten by numerous desires relating to himself, his family, his wife and children, his relatives, making endeavors for acquisition of wealth and property by hook or crook. These persons never think of Lord and his beautiful creation.
There is no end of their desires.
They have divided mind which makes them thinking on various projects for obtaining sense objects. According to them it is the prime concern of human form. They are not able to differentiate fair or foul means of earning wealth.
Acquisition of wealth is their sole purpose of life.
They don’t realize that the wealth shall remain here and for this one is not required to indulge in malpractice. For obtaining wealth they even cheat not only outsiders, but don’t spare their dears. They even don’t hesitate to acquire wealth by indulging in criminal activities.
Naham deho na me deho bodhoahamitti nishchayyi I
Kevalyamiv samprapto na saratiakrity kritajm II (6)
He determines that neither he is this body or this body is his “I am pure awareness itself”, he realizes that he is neither doer nor he has done any thing nor anything has been left undone. He attains always accessible liberty.
Abrahamsatambparyantamahyajeveti nishchayyi I
Nirvikalapah shuchi shanatah praptahapraptahvinivritah II (7)
One who realizes that from Creator to last blade of grass is imbibed by him; he becomes immaculate, spotless, clean, pure sand serene.
Nanashcharymayamidam vishvam na kinchiditti nashchayyi I
Nirvasanah saphurtimatro na kinchitiv shamayati II(8)
One who has determined that this wonderful and manifold universe is nothing, he becomes one desire less. He is simply awareness and nothing more than that. There is liberty all around. As care free, it has no desire, no lust.
Awareness is all powerful, it can lead to bondage and at the same it leads to liberty. Awareness is itself all pervading, same in all being, a replica of Almighty.
(Thus ends chapter eleven)
19.12.2009
CHAPTER 12
Janank Says :
Kaykriyasahah pooravam tato vagvistarasah I
Ath chintasahtasmadevamevaahamsothitah II (I)
First of all it was intolerance of work and then it was intolerance of speech and lately it was unlimited which hounded me but now reaching self, I am free from all phenomena.
Preetiabhaven shabdaderdrishtven chaatmanah I
Vikshepekahridey evamevahahamasithitah II (2)
Lacking any desire for seeking visible sense gratification and self being imperceptible, the disturbance appearing to be coming, doesn’t perturb me. (Since the instinct for senses gratification don’t rises on coming to know their transitory nature and desire less ness for them predominating. Apart from this, the Self Soul is not perceptible by senses, there is no instinct rising about that, so I remain unperturbed)
Samaadhyasadadivikshipto vyavharah samadhayey I
Evam vilokay nayamamevamahamasithitah II (3)
Concentration is required to control an illusion distracted mind, observing this I am sitting unmoved.
Heyoupadayevirahadevam harashvishadayoh I
Abhavadadya heybarhamanevevamasithitah II (4)
Indifferent to acceptable, inacceptable, happiness, distress, I am equipoise in all circumstances.
Ashramaanaashramam dhyanam chitsavikrit vivrajanam I
Vikalapam mam veeksheyetevamevahahamasithitah II (5)
Life with stages or without stages, meditation, renunciation, acceptable to mind or condemnable, all conditions pertain to mind. I am being apart from mind sitting here.
Karmanushthanamagyanadyathevoupramastatha I
Budhva samyagidam tatvamevamevahamasithitah II (6)
Ignorance is the cause of performing action and so is the reason for renouncing them, thinking these both futile exercises I am sitting here unmoved by any circimstances.
Achinyachintyamanoapi chintaroopam bhajatyiasso I
Tyaktva tadbhavanam tasmadevamevahamasithitah II (7)
While attempting to contemplate on unthinkable Self Soul, it becomes thinkable, knowing this element of Self being beyond any sensual activity, I am standing aloof.
Evamev kritam yen sa kritartho bhavedasso I
Evamev savbhavo yah sa kritatho bhavedasso II (8)
Who has attained this situation by dint of constant practice, he is stands obliged and who is so by nature, he also stands obliged.
This above state of steadied mind is presented in Shrimad Bhagwad Geeta by Lord Krishna in chapter two when Arjun asks Him the symptoms of such a soul. Lord Krishna says:
Parjahati yada kamansarvanparth manogatan I
Atmanyevatmana tushtah sithatpargyastadouchyateII (2.55)
Lord Krishna says: When an embodied self soul, gives up all mental desires for sense gratification, when he is satisfied in self by his self alone, then he is termed as steady.
Self soul is desire less. But when it identifies itself with material body, mind, intellect and senses, it starts thinking through the prism of mind, that it is the centre of existence.
This false and concocted identification acts as constricting weight of attachment on the otherwise free self soul. This is the cause of bondage.
This false ego of material body creates crave for sense gratification.
Action for sense satisfaction causes reaction in form of pleasure and pain. This all is only false mental exercise and is transitory. The false thought of pleasure and sorrow come and go like mirage.
One can safely assert that this entire universe is the creation of mind which is one in all but its strange relationship with three modes of material nature creates different models like a potter creating different forms of pottery from the same clay.
The body, while being a source of material pleasure, is also a source of physical discomfort, disease, ageing and eventually death.
The mind is victim of countless thoughts and is definitely conditioned by limited beliefs, emotions and behavior.
The false ego of identification with body manifests enemies in form of lust, greed, anger, madness, illusion, and envy.
Pure self soul, the real ‘I’ has none of these evolutes. But when it identifies with the cover/material body/khetra, kshar/parkriti, it adopts all the sins which the body has to undergo under the sway of reactions of previous deeds. Then it weeps and smiles as per the fruits in form of happiness and misery.
Again it identifies with them and puts himself in jail of cycle of transmigration.
Death of an embodiment is not the end, it is not final and it is an interval. Once one recognizes one self as servitor of Lord, an eternal self, this interval will end.
Life will never end; it may be in this embodiment or in another one.
When all mental desires vanish, the self soul is satiates in self alone, this self soul is free. This is steady state of detachment. Devotion to Lord is the best method of attaining this state.
Lord in 12 chapter, verse 8 Lord Krishna stresses:
Mayiev man adhatsav mayi budhim niveshay I
Nivashyasi mayiev at urdham na sanshyayh II (12.8)
You fix mind upon me, you thrust your intelligence in me, by so doing you will dwell in me.
Mind and intellect are part of inanimate material nature of Lord (verse 4 of 7th chapter) they are changeable and destructible.
Another superior nature of Lord is Eternal Soul. (Verse 5 of chapter 7)
Inactive mind and intellect coming into contact with superior nature soul, becomes alive like electricity passing in to working electric bulb, due to activation by the impact of eternal.
These two thieves striving for Lord, when start devoting to him cause cessation of mental concoction and desires for sense gratification. When these desires subside, the self realization is not far off.
Desire less mind has no craving for senses gratification nor they long for transitory happiness and disress too does not affect them.
Dukheshuanudviganmanah sukheshuvigatsprihah I
Veetragbhaykrodhah sithitdhirmuniruchayte II (2.56)
He who is neither perturbed by distress, nor attracted to happiness and one who is free from attachment, fear and anger is termed as steady.
In the suffering and happiness, when one is unaffected, he is neither confused in suffering nor he is genial in happiness, free from anger, attachment with body, mind etc., and fear, then he is said to have tranquil mind.
What is to be renounced?
The self has nothing in its possession, then what it can renounce?
One addresses others by naming one’s body, by which name he is generally called. It has never been said that a ‘self’ has born. But it is always said that a son or daughter to someone has born. It means it was an embodied soul having no identity, was born from the womb of a mother. This body has been called a field in chapter 13 verse one:
Idam srirum kontey! khetrum ityabhidheyate I
Etadyo veti tam prahuA khetragya it tadvidah II (13.1)
Lord Krishna says that this embodiment is termed as the field.
He who knows it, sages call him the ‘Knower of the field’.
Every embodiment, whatsoever is the shape, is actually a field through which the blissful self soul ‘jeeva’ enjoys the fruit of his pervious deeds.
These fruits are reactions in form of happiness and distress, desire and aversion, love and hate, life and death, an unending list of dualities. These appear to crop up during life time in an embodiment. But a realized soul has a capacity to find happiness in moments of distress.
(Self soul x three evolutes of material nature = action=fruits in form of joy and pain, happiness and sufferings x attachment and identification with actions coming naturally=birth, death and rebirth)
It is not a chemical formula stated in a chemistry book. It is play of spirit and material nature causing continuous flow of embodiments, coming into existence and departing like travelers on a railway station.
THE KNOWER OF THIS FIELD IS HE HIMSELF. INVISIBLE BUT SEATED IN THIS BODY AS CONSCIOUSNESS
As consciousness, the Lord is the illuminator of the embodiment. Sages discerning the truth about both, differentiate both in form of self and nature, spirit and matter, materialism and spirituality. Body which is field is actually resulting of attachment with material nature. Self is eternal but it identifies itself with that material nature in form of body which he is not.
Again in chapter 13 verse 21 Lord Krishna states:
purshah parkritstho hi bhunkte parikirtijan gurhan I
Karnam gurh sagoas sadasad yonijanamasu II
Actually this eternal fragment of Lord Krishna addressed as Kutastho/Ishwarah/ Mamevansho/ Jueevbhutah/ Sanatanah/ Khetragya in various references in Bhagwad Geeta, identifying with material nature, pretend to enjoy the fruit of happiness and distress, goes to different embodiments to purify itself but instead of achieving this attainable goal, identifies itself with those actions, happiness and pain and by this foolishness it also forms relations with co existing embodied self soul. With some of them he is very happy, to others he hates due to some aversion. An onlooker witnesses sees Lord Krishna in every happening. He sees some hidden kindness of Lord in every deed. This embodiment is not an end of life. This is eternal. It will go on till we recognize ourselves if Lord blesses us. In last of all incarnation a self soul when on attuning purification is about to go to his real abode, he is blessed with knowledge by the Lord by which he sees Lord in every incident and in every thing:
Bahunam janmanamante gyanvan mam parpadayate I
Vasudevah sarvamiti sa mahatma sudurlabhah II (7.19)
When everything is Lord, happiness and distress is his blessings then what is the cause of concern. it is the meditation of Lord which causes this disillusion of material attachment. a complete surrender to Lord Krishna is the only way to realize. There is a wonderful revelation in verse 27 and 28 of chapter nine to seek emancipation from the cycle of life and death
Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II
Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)
Arjun! Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.
Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.
All work is subject to change. soul in a particular embodiment having been attached with it does acts of, eats to attain satisfaction and health, with satvica leaning it makes sacrifices with a purpose to attain liberation and if has some interested motive, it may do that with a purpose to go to heaven, and some time he gives alms, and also takes a recourse to penance to get rid of worldly misfortunes,
Lord says whatever good or bad is done it should be surrendered to me. By doing so embodied soul shall be free from the bondage of fruits of actions of embodiment, which are essentially result of past deeds and are done by embodiment to undergo them.
Attachment with actions, desires of fruit, pushes soul self in association with qualities of nature, into worldly pit and bitten by the non- stop time snake, it again indulges in same action and desires, their satisfaction all again resulting in transmigration.
If one surrenders all deeds to Lord and keeps itself unattached, it slowly and slowly develops infatuation towards Lord. Giving up riches, enjoyment and happiness for the sake of Lord, making sacrifices, gifts, and penance to Lord ascertains detachment of self soul with them which ultimately releasing soul from bondage. One can attain one’s own self by detachment of body, mind, intellect, senses and their objects
It is very easy to renounce what is not ours’. Every thing of which we claim belongs to that material world and is its proprietorship vests in Lord Krishna and if we surrender this to real owner, we free ourselves from the sin of committing theft:
tavdeeyam vastu Govind tubhayam ev samarpaye
WHATEVER YOU HAVE GIVEN US LORD KRISHNA, IT IS SURRENDERED TO YOU
As embodied soul surrendering all deeds good or bad to Lord attains yoga of renunciation, transcending pleasure and pain, misery in hankering after sense pleasures stands liberated from cycle of birth and death.
Yah sarvatraanabhisanehatattatprapya shubhashubhamI
Naabhnandati na dueshti tasya prgya pratishthitahII(2.57)
He, who is, in this material world, remains unaffected by on attaining good and bad circumstances, on attaining evil circumspect, he is not perturbed, nor on attaining favorable results he is not overjoyed.
This is the consciousness fixed on the Lord, seeing Lord in every where and in every object.
Let us try to understand what we do practically. when we refer to a healthy person we call him health conscious and this list goes on increasing with different prospects like god conscious and many more like these. This word implies awareness of surroundings. Consciousness is itself not awareness, the awareness come to another material entity that is mind. a peculiar circumstance for one may bring happiness and sorrow to other. the person whose mind is controlled does not see any difference between circumstances of happiness and sorrow. For him it is all pervading Lord dominating every moment. In material world sorrow and happiness are bound to come and go. Lord in verse 14 and 15 has explained this aspect by advising Arjun to tolerate these dualities. Lord in this chapter has unfolded the real way of self realization. When a man is able to see the dualities of happiness and distress, iron and gold representing same graceful Lord, he reaches the stage of Lord himself.
In chapter 14 too Lord has devolved on the qualities of a person transgressing the three evolutes of material nature:
Parkasham ch parvirti ch mohamev ch pandav I
Na duveshti sampritani nivritani na kankshayati II
Samdukh such swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhirastulyanindaatamstuti II
Manapmanyostulyastulyo mitraaripakshyo I
Sarvaarambhprityagi gurhanatitah sa uchayte II
Mam ch yo ayaybhcharerhbhaktiyogen sewate I
Sa gurhansamteetyaetan barahambhuyae kalpate II
Barhamano hi partithaahamamritasyaavavysya ch I
shashwat ch dharmasya sukhasyaekantikasya ch II (14.23-27 )
He is neither disturbed when the effect of three qualities viz. knowledge, work/action or sleep laziness prevails nor he desires them to come when they are off.
He who sitting like a witness is not disturbed by gunas (three qualities of material nature) and who knowing that gunas (three qualities of material nature) are moving among gunas (three qualities of material nature), remains established in identity with god/self and never falls from this position
He, who is once established in self, for him there is no difference between sorrow and joy, he takes the clod of earth, a stone, a piece of gold as equal value, for him pleasure and displeasure are alike and same he treats censure and praise.
He who is indifferent to honor and dishonor, sees sameness for him friend and enemy, he has lost the feeling of doer ship in all actions is stated to be above three modes of nature.
He who constantly worship me through yoga of exclusive devotion, transcending these three qualities of nature, he is eligible to attain Brahman. Asr I am the ground of imperishable Brahman, of eternal nectar, of immortality, of the eternal virtue and unending immutable bliss.
The mind is swayed by the past deeds and accumulations in form of tendencies. Body is the result of karmic reaction of attachment with three modes of material nature. In a new incarnation the self soul gets the senses, intellect and mind as per the requirement to undergo the karmic reaction in the body. so when knowing that these karmic reactions are to be definitely undergone one sees these acts coming naturally through act of senses. when it is not of one’s choice, then there is an happy state to see these dualities as blessings of Lord. Mind dwells on sense objects experienced or heard of in many bodies it has obtained till now, when it goes to new body, sleeps over the past and identifies itself with new one.
Though the self soul is free from all bondage but when it follows the mind like lover following his fiancée, it subjects itself to bondage.
This bondage does not exist but the identification with subtle body binds the eternal self with action/sorrow-joy, hatred –desire and unending pairs like this.
When one is able to renounce the attachment with body and its relations in this distressful material world, he recognizes his own self. With this recognition, reality dawns upon him that the body he has occasionally got is not his ‘self’ rather it is the outcome the past works of the previous body or bodies. his identification with it is nothing but fake and unreal. Body is transitory. It is fake cover of material nature.
Being enlightened of fact that self being eternal part of ‘supreme self’ one now does not identify itself with any deed of this body.
For him now there is no difference in pairs of sorrow or joy, hot or cold and like pairs.
Inscrutable power of supreme self, ‘Maya’ consisting of three gunas (three qualities of material nature), creates through them, innumerable modifications. all pairs of these modifications consisting of not only animate but inanimate too and the feelings and their likes are also because of these qualities. one with realization does not differentiate between them.
Even scolded by wicked or insulted, ridiculed ,calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- being thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.
Lord Krishna is the supreme self, Braham - existence-knowledge- bliss absolute. As he is the originator of all this and many other galaxies, he holds the key to peace, eternal and material prosperity.
In the case of dualities, a realized self soul remains serene and unperturbed.
Yada sanharte chayamj kurmoanganiv sarvashah I
Indriyarhiindriyarthebhaystasy pragya partishithitah II(58)
When a realized one withdraws all his senses from their sense objects like tortoise withdrawing senses in his shell, then the intellect of this person is steady.
Mind swayed by past works goes from one sphere to another .accompanied by the five senses. The spirit which is distinct from mind follows it. Identification of conditioned embodied soul with mind causes all this invincible trouble of bondage. Insatiable senses are like fire which, if not controlled, may cause havoc, so are the senses uncontrolled. All sins are committed to satisfy theses senses. A realized person withdraws senses from their objects like a tortoise.
A tortoise resides in a shell. Seeing any coming onslaught, the tortoise withdraws his feet, mouth, eyes and other senses within shell.
Ear, nose, palate, eyes and skin are five organs of knowledge, tongue, hands and legs are organs of action and mind is both. Sound, touch, taste, smell and cooler are five sense objects. Motion, speech, exertion and manual art are effects of organs of action. All these require regulation so that one is able to liberate one self from the clutched of bondage and go to one’ own self
Lord Krishna in chapter 16 exhorts all the embodied self souls to act as per the regulation laid down in Holy Scriptures.
Tasmachchhastram parmarham te karyakaryvayavasittou I
Gyatva shastravidhanoktam karam kartumiharahsiII (16.24)
The Scriptures are proof of what duty is and what not, duty is and knowing this from scriptures, you are entitled to act.
Scriptures are proof for what to do and what not to do. Certain principles of material prosperity have been given in Holy Scriptures. Sense control is foremost for spiritual progress. Altogether sense prohibition has not been prescribed. The tongue has been given to recite: Lord’s name and his supreme tales, not for eating and enjoying specie food. One eats foods for sustenance but 99% person don’t posses this perception. All the senses have a way out to serve the Lord. a realized man controls his senses within a parameter.
When this liberated self soul is able to control his senses like a tortoise, his intellect stands established.
If a human being is deprived of sense objects by force or denial, he goes on thinking about the way to satiate his urge.
Verse 6 and 7 of chapter three put these phenomena as:
Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah miyhyacharah sa uchayate II
Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa vishishayte II (3.6-7)
One who outwardly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remaining unattached, is able to undertake yoga of action through those organs, he excels.
The real factor for causing bondage is the attachment and mind is the root cause of attachment. One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experimenting or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set. One remembers his past pleasure and pain because of this memory and attachment to it. The memory is to analyze own self, Lord and attaining self realization.
Outwardly restraining the organs of senses and action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute the process of bondage.
It is the control of senses organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its act but if the doer(who is actually not doer) does not identify itself with body it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with the fruits and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage.
As soon as reality of Material nature, Eternal nature of Supreme Self dawns upon the seeker, taste for sense gratification subsides. Due to development of higher taste of devotion to Lord Krishna increases day by day.
To him this is not an ordinary happiness; rather it is transcendental happiness well beyond the reach of sense objects, it is realization of self.
The inclination to enjoy a sense objects is contacted with one’s being conditioned to certain acts out of ego. This urge remains in mind in form of ego, which further involves mind set followed by the self soul to act in the material world full of distress and misery. As long this ego and desire for material enjoyment subsists, the transcendental progress does not take off. But the mercy of Lord Krishna takes the devotee to that point from where he becomes averse to sense enjoyment.
Yatato hiapi kontey purushach vipashchitah I
Indraiyani parmathini haranti parasabham manah II (2.60)
The agitating senses forcibly over power the mind of yogi having complete knowledge of discrimination.
Lord Krishna is stressing the importance of regulation of relation of senses with sense objects. While in material world embodied self soul can not remain without action. To maintain body one has to eat, but eating the vegetarian food only to nourish body is a necessity. Such is a case for all other senses.
Vedic scriptures have made regulations for the senses and sense objects. One can follow these but devotion to Lord, complete surrender to his lotus feet build up distaste for sense objects and material world. Where there is devotion to eternity, there is a certain aversion to materialism. Senses even overtake great yogis who try to reach the peak of attainment. In Ramayana there is a story of Devarshi Narada having developed ego of winning the sex urge, gone to Lord Vishnu even though he was advised against it by Lord Shiva. Narrating his feat to Lord Vishnu he made for his routine of visiting different planets. While returning from Vikunth he found a beautiful kingdom put up by Lord’ power, where he was so attracted to the princess that he wanted to marry her and went to Lord to make him beautiful like himself so that he may marry that princess. Though he was made to look like monkey, yet he could not understand mystery. The princess shunned him and put the marriage garland on the neck of Lord who took away the princess. Sage Narada was so upset that he inflicted a curse on Lord to bemoan for a woman in next incarnation and the shape which he gave Narada, those species will help him. Lord accepted this curse and was found crying for his beloved Seeta like a human being. One cannot claim complete subjugation of senses unless one attains Lord’s mercy.
Tani sarvarhi sanyamya yuktaeet matparah I
Vashe hi yasyeindriyarhi tasy prgya partishithitah II (2.61)
Lord tells to Arjun to control all his senses and stay devoted to Him. Whose senses are controlled, he is of steady intellect.
All senses automatically abstaining from their objects and serving the Lord, mind fixed on his lotus feet, ear hearing tales about the pass time of Lord, eyes having spectrum of Lord’s figures, feet traveling to his temple and abode of Lord, nostrils smelling the flowers, leaves surrendered to Lord, his desire to attain the perception of Lord, hand making offerings to Lord, head bowing before Lord in obeisance.
These activities of devotion when become a routine, then the devotee has no moment left to think of senses. But for mere maintenance of one’s body that to serve the Lord and to meditate him, a devotee is blessed with complete control of his senses. Surrender to Lord is of utmost importance as it leads to liberation. Liberation does not mean to going to some other sphere. It is freedom from attachment of body, mind, intellect, senses and their evolutes. Lord Krishna has used word ‘matparha’ at many places in his eternal message, which means complete surrender of all the above conditioning of self soul.
(Thus ends chapter twelve)
21.12.2009
CHAPTER 13
Janank Says
Akinchanbhavam svasthayam kopeentvaeapi durlabham I
Tyagdane vihayeasmadahamase yathasukham II (1)
Feeling of dispossession is very difficult even while living a life of Mystic, but while abandoning the desire to possess and sacrifice, I happily live in this material.
There is not even a moment when a embodied soul remains without action as they come out as resultant reactions but a consciousness as a witnesses never does any act. When the seeker understands this, it is sees passing flow of nature.
While abandoning sense objects one is not able to be desire less.
Lord Krishna says:
Vishya vinivartante niraaharasy dehinaahI
Rasvrajam rasoapiasya param drishtva nivartate II (2.59)
Forbidding senses from sense objects entail control of senses but the desires from enjoying them is not extinguished. But the person who has realized self, his palate of his sense objects vanishes.
This now realized Janka says:
Kutraapi khedah kayasya jivhya kutraapi khidayate I
Manah kutraapi tyaktva purusharthe sitgitah sukham II (2)
Sometime material body feels pain, sometime it is palate which has it and still there are moments when one’s mind undergoes it. But transcending all these circumstances, I am liberated.
As Self is the cause and effect of nature and its qualities. These further results in various modifications.
A knower of reality is not effected by the changes in circumstances.
A pleasant moment is not rejoicing one for him and unpleasant too has no effect. Every effect of gunas is illusory and perishable. Pleasure and pain are momentary and no such situation has exceeded its time limit and space provided to it by after effect of gunas. so wise is neither perturbed by unpleasant nor is happy with momentary joy .such a man, freed from his subtle body and gunas which spring up in mind, is wholly filled with presence of Lord as consciousness. He has nothing to do with sense objects.
Lord Krishna says to Arjun that when one is not happy to achieve desired result nor is distressed on obtaining unpleasant outcome, the embodied soul is steady and situates in Braham:
na prihrishyiet priyam prapya nadvijetprapya chapriyam I
sitharbudhirasamudho brahamvidbarahmarhi sithitah II (5. 20)
With reason firm and being free from doubt, wise does not rejoices on obtaining pleasant and is not perturbed on meeting with unpleasant outcome, and the knower of Lord / Self lives eternally in union with Lord.
Kritam kimapi neiv sayaditi sanchitya tatavatah I
Yada yatkartumayayati tatkritvaasse sukham II (3)
Knowing that the self is not the doer, whatever nature presents I undergo each reaction selflessly.
Lord Krishna says to Arjun:
Yastuatamratirev syadatamtripshach manavah I
Atamanayev ch santushatatasya karyam na vidayate II
Naiv tasya kritenartho nakriteneh kashchan I
Na chasya sarbhuteshu kashchitarthvyapashryaah II (3.17-18)
He, who is delighted with his own self alone and is gratified with the self and is content with self, has no duty.
In this world, that great soul has no concern with the things done or not done nor does he have any selfish dependence on any kind of object or creature.
Karamnaishkarmyanarbandhbhava dehasthyoginah I
Sanyogayogvirahadahamasse yathsukham II (4)
Identifying with material body, Yogis tend to do certain acts for emancipation and also tend to discipline certain activities but I being witness, have neither attraction nor distraction for any act and I am pleased abandoning all attachment or aversion.
Whole scriptural injunctions are laid down for material acquisition and ultimately attaining liberation from transmigration but who is no identified with material body does not follow these prescribed rules.
Arthanarthou na me sithitya gatya va shayen va I
Tishthan gachhan savapanstasmadahamasse yathsukham II (5)
Neither I benefit from sitting, moving, or sleeping nor do I face any loss so I am equipoise in all these circumstances.
Savpto nasati me hanih sidhiryatanvato na va I
Nashoullaso vihayeasmadahas sukham II (6)
I have nothing to lose from sleep and nothing to gain from attaining power, so abandoning any failure or success; I live as I am pleased.
As self has nothing to gain from any mystic power nor it has to lose something from sleep, self soul being equipoise remains
Spirit is divine unchangeable .
Sukhadiroopnayamam bhaveyshavalokya bhurishah I
Shibhashubhe vihayeasmadahamasse sukham II (7)
By continuous observation, I have concluded that there is no fixed principle regarding pleasure or displeasure in any particular object or situation. So I abandoning thought of being one thing as pleasant and unpleasant, I live as I please.
Works are transitory and self is all pervading. Qualities of nature are only temporary modifications. One moment, one is in rage and in next, he is serene. But the witness of all these happenings, is unaffected by changes occurring in body, mind and senses.
That consciousness is our real form and this consciousness is same as in all.
Same Super Consciousness is pervading all over, in beings, out of beings and beyond that too.
Lord Krishna tells Arjun while explaining the difference of material body and its witness in chapter 13 of Shrimad Bhagwad Geeta, that whatever is existing being or non being is because of these two.
Yawat sanjayate kinchit satvam sathvar jangmam I
Khetrkhetragysayongadtadvadhi bharatshabh II (13.26)
Arjun, whatsoever being ,animate or inanimate is born, it is born out of the union of the khetra and khetragya.
There is nothing animate or inanimate in this universe which is without self.
This field is referred to in chapter 13 as material nature which has been related to be the eternal mother of all beings and lord himself to be impregnate in chapter 14.
So whatever one can see, perceive in the universe, it is has come into being on account of the union of matter and spirit.
This is the gospel of oneness of every creature with Lord Krishna. There is nothing born out of anything other than Lord Himself. He is the nature, he is the creator, he is the sustainer, he is the destroyer as well.
So whatever has come into being, it is the direct result of depiction dream of Lord and his blissful play with his Maya or nature or an act of modification.
One can again see this reasoning in dreaming by one self.
Whatever one come across in his dream, it is entirely one self and nothing in dream comes from outside.
It is all creation of one’s own mind. Whether conscious or unconscious, total depiction is of accumulation in mind.
With this experience of one’s own dream, one can imagine the divine dream of self, working constantly in sequence and equilibriums.
Circumspecting entire visible material exposure and divine set up
But identification and attachment of self soul with mind, intellect, senses and sense objects leads to lust for acquisition of sense objects. This phenomenon leads to desire, greed and anger
A self realized person without attachment to body, mind and senses is self satisfied as he leaves everything to self/lord freeing himself from shackles of multiplicity caused by three fold power of self.
He is not concerned with any person or thing or any being. Seeing self in all, a desire less embodied soul is devoted to self, thinking of self, mind being devoid of any attributes of nature.
What is the profit for man gaining world if one loses one’s soul?
Detachment leads to fewer requirements to keep body as per dictates of destiny. Whatever one receives through acts of nature, it should be accepted as blessing of Lord Krishna.
It is the will of Lord Krishna in every aspect of life. One entering into the womb of mother has nothing with him and when he departs, it has to leave every thing here.
One should receive these things as a trustee of Lord as every thing belongs to Him.
(Here ends chapter thirteen)
21.12.2009
CHAPTER 14
Parkritya shunyachitto yah parmadadbhavbhavabah I
Nidrito bodhit ev ksheerhsansarrho hi sah II (1)
Wise when awakened appears to be asleep like any other ordinary being but even appearing to be indulging in sense objects due to material energy after effect, he actually is detached and free from world.
Whose interest in world has exhausted, whose mind is devoid of attachment but thinks out of inadvertence, he is free from worldly bondage.
Lord Krishna tells Arjun in chapter two of Shrimad Bhagwad Geeta
Ya nisha sarvbhutanam tasyam jagriti sanyami I
Yasyam jagriti bhutani sa nisha pashayato muneh II(2.69)
The night, which beings sleep, the self-controlled keeps awakening and when the beings are awake, that seems to be night to the awakened one.
There is distinction of materialistic and spiritual approach. The worldly people consider material prosperity as sole achievement of life. This is day time for them. They work hard to attain this acquisition of wealth, property and establishing relations with worldly people. But they keep away from attaining ‘Self Realization’ and it is night for these materially engrossed persons.
In comparison to this an introspective enlightened person, these material properties are nothing to comparison to spiritual accomplishment. He not only realizes himself, he makes others too awakened. Attachment and identification of self soul with material energy and accumulation of wealth has caused bondage of self and embodied it with unending cycle of transmigration.
Self Realization that this self awareness which is spotless and pure; the wise man keeps meditating on Lord Krishna the Supreme Self and conducts all actions of during the period of present embodiment selflessly and preferably for the benefit of others.
Thus the materialism becomes immaterial for those on the path of spirituality and this becomes vise versa for person longing for material accumulation.
Material possession causes theft, injury to others, falsehood, haughtiness, dissension, amenity, distrust, competition, and causes indulgence in all kind of vices.
Those desirous of well being distance the evil of materialism.
Brothers, wives, fathers, and friends, who are very near and dear to the heart, turn foes for a negligent sum of money. Even the least sum of amount upset them and inflames their anger, so much so that they immediately part their company, all cordiality abandoned; they rival and even kill one another.
The wise thinks otherwise. Attaining this human body which even demigods covet, who disregard it mars their own interest, meet an evil end.
If one is daring enough to throw all prejudices and be prepared to accept whatever he may discover, the absolute truth is revealed to him in due course of time, and he is sure to enter an eternal life, full of bliss, and full of knowledge.
True and simple person do attain the absolute truth by complete surrender to Lord Krishna.
kva dhanani kva mitrarhi kva me vishaydasyavah I
Kva shastram kva ch vigyanam yada me galita spiriha II (2)
When I have left no desire, what for I should require money or friends, or what concern I have got with these robbers sense objects?
I have absolutely no use for these Holy Scriptures or knowledge.
Lord Krishna says in chapter two verse 71 of Shrimad Bhagwad Geeta:
Vihaye kamanayah
sarvanpumanshcharti nisprihah i
nirmamo nirahankarah
sa shantimadhigachhati ii (2.71)
Leaving all desires, a person acts selflessly, without any sense of possession, egoless, attains perfect peace.
This verse is the crux of this entire text of Shrimad Bhagwad Geeta. How one can become desire less. One when tries to force desire less ness, he rather entangles himself in mere frustration. But when attachment and identification to actions are diverted to Lord Krishna, one tends to liberate himself from the bondage of transmigration.
When a person frees himself from desires, has no sense of proprietorship of material belongings, body, mind, intellect, senses and sense objects, he feels the peace of mind within himself.
Apoorymarhamachalpartitham
Samudramapah parvishanti yadvad I
Tadvadkama yam parvishanti sarve
Sa shantimapnoti na kamkami II (2.70)
As in, always filled, steadily situated Ocean, the entering water do not cause any disturbance, so to the person of steady mind, the rising desires do not cause any disturbance, but who wishes to satisfy the continuously rising desires never attains peace.
However, a person devoted to Lord Krishna and percepting Lord everywhere and in every thing, stops craving for material sense gratification. It does not mean that this person is doing nothing. As long as this material body exists, it requires limited satiation of sense urges..
Vigyate sakshi purushe paramatmani cheshvare I
Nerashye bandhmokshe ch na chinta muktye mam II (3)
The Supreme Self or Lord and witness Self Soul are not different, I have lost my faith in bondage or liberty and then how can I worry about my liberation.
While living in embodiment the self soul gets to know its real identity as awareness, then it is neither eager to know if it is still in bondage or has been liberated since it is always free. It has been presuming itself to be so. By identification, he has been coming in one scene at one time as another performer in other stage. It is the desire of sense gratification has kept the self soul bonded in transmigration.
Attaining desire less ness is not possible by indulgence but by diverting mind and intellect to Lord Krishna, so that these two robbers are reformed to lead one to state of bliss. When this state of bliss
Esha brahami sitithi
parth naenam prapya vimuhatiI
sithitvaasyamantkaleapi
brahamnirvarhamrichhati (2.72)
This Brahmi proposition, even if attained, at the arrival of end of embodiment, the person dying in this state goes to Lord’s eternal home.
The self soul is ever free from all materialism. it is pure transcendent. The body one attains to clear the works of previous bodies which come in form of happiness and distress.
Lord Krishna is divine gardener.
He keeps the self souls trim and fit for his kingdom by a continual pruning process that is why we undergo afflictions and sorrows.
Once one cultivates a divine prospective, things begin to fall in place. One’s life is transformed. This transformation sometimes takes time unlimited, even life in several embodiments but at other time it happens in the twinkling of eye.
Actually self soul is not the doer. when one allows Lord Krishna to take first place in one’s life in a particular body, one finds that he has not only guided one out of wood but has blessed one to guide all other to whether their tormenting, frustrating and altogether adverse circumstances. Even if this brahmi state is attained at the time of death of a body, the self soul attains its real state and goes to the Lord Krishna’s dominion. Eternal bliss Self soul in this unstained for from the three evolutes of material nature, goes to that abode which is free from the fog of loneliness, misfortune, pain and misunderstanding.
Attaining this supreme state of bliss is possible even if one becomes desire less of material accumulation even at the time of departure from a body.
Antravikalpshunyasy bahih savchhandcharirhah I
Bhrataseyev dashastastastadrisha ev janate II (4)
A realized one can understand the inner state of wise one
appearing childish in outwardly. He is not affected by the modes of material nature even while appearing to be acting under them
Who is same in honor or dishonor, same in parties of friends and foes, who has renounced all endeavors, he is said to be transcendental to modes of material nature.
An all kindled soul is undisturbed when wisdom outcome of goodness mode of material nature (satva) endows upon him, activity born out of passion mode (rajas) and stupor created by ignorance mode (tamsa) as he has attained a position sublime to these modes.
He is always conscious of his inner reality.
He is ever alert, being master of senses, desire less, freed from the all three above modes, while waiting for the time of leaving the embodiment and going to his real abode of ‘Brahman’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.
(Here ends the chapter 14)
23.12.2009
CHAPTER 15
Ashtavakar says:
Yathattathoupdeshen kritarthah satvbudhiman I
Ajeevamapi jigyasuh parastatra vimuhayati II (1)
An embodied self soul having goodness mode of nature acquires wisdom even by casual reference but those having deeply involved in illusion may not be enlightened despite making efforts throughout their life.
This is revelation about the ‘goodness’ mode of nature which leads to wisdom.
Lord Krishna says in Shrimad Bhagwad Geeta:
Satvatsanjayte gyanam (14.17)
Wisdom follows from satva
Goodness mode of nature leads embodied self soul to Self Realization which is ultimate goal of human form. But attachment with this mode has to be done away on achieving realization. Attachment with this mode also leads to transmigration. It may take one to embodiment of demo gods having age of many hundred years.
Lord Krishna says in chapter 2, verse 45 and 46 Of Shrimad Bhagwad Geeta:
Treygurhayvishyah Veda nistregeryo bhavaarjun I
Nirdvadvo nitayamsatvastho niryogkshemo atamvan II
The Vedas deal with three evolutes of nature, you should be free from all the three modes of nature, free from the pairs of opposites, fixed in the eternal truth, not caring for any thing, stay tuned to Supreme Self.
Purpose of human life is to realize oneself. For self soul (self is jiva or living entity) who is part of all pervading supreme self, Lord Krishna, there is bondage without beginning owing to ignorance, and liberation is through knowledge. One is free when one realizes that he is free and I am not this body. It is the result of my previous attachment. The actions are not mine; they are reactions of material nature.
One can seek the example of Sun and its reflection to understand this phenomenon.
The Sun is separate from its reflection in the water; any motion in water causes the motion of reflection. This motion is neither the result of action by sun nor by reflection. It has caused by outside force. This is the exact case with self soul who is the consciousness reflected in an embodiment. There is no change in reflection. At the same time reflection in one vessel may differ from that in another. When one vessel is broken, that particular reflection is one with Sun but not the others. Similar is the case with self soul (consciousness or awareness) who is reflection of all mighty Krishna in nescience which causes the appearance of diversity. But when this nescience has vanished, it is one with the Braham.
One has to divert one’s devotion from material energy to spiritual energy without caring for material gain or loss. This is the only way to go home.
Moksho vishayveryasyam bandho veishyako rasah I
Etavadev vigyanam yatheschhsi tatha kuru II (2)
Liberation is aversion from sense objects and bondage is having taste in them, this much is the whole wisdom. Now you are free to go your way.
Whatever sense prevails in mind, it leads to attachment and this is bondage causing chain of reactions.
Lord Krishna tells Arjun in Shrimad Bhagwad Geeta:
Dhayayto vishiyanpunsah sangteshuupjayate I
Sangadsanjayate kamah kamatkrodhoabhijayate II
Krodhatbhavati sammoha sammohat smiritivibharamahI
Samiritirbhanshad budhinasho budhinashatparhashayatiII
(2.62-63)
Thinking about sense objects, it brings attachment with sense objects, attachment breeds lust, lust results in anger which further leads to delusion, which causes loss of intellect and this leads to fall.
This is brief analysis as to what happens by attaching with sense objects. When one conditioned self soul, out of conditioning to material attachment and sense of enjoyment, contemplates sense objects, it brings about an attachment with them, which results in a chain of desires, desire being remained unfulfilled results in breeding frustration, this frustration brings delusion. Deluded one loses memory; this diminishes intellect, with loss of intellect one again goes to the grip of material nature in three modes.
Identification with material body, the self soul follows the mind set which, out of practice in previous series of bodies (see verse 7, 8 and 9 of chapter 15) contemplates on senses and their objects in material forms. It leads to attachment which develops in lust. When there is some obstruction in fulfillment of lust, it leads to anger. Anger causes frustration, delusion and loss of intellect. All these are materialistic symbols which affect the life of embodied soul. The deeper it identifies with sense objects, deeper it goes to acquire lust, anger, frustration, delusion, and intellect and steep fall in material world.
Forgetting its real self one has been identifying with material nature from the time immemorial. with diversion of all this attachment towards Lord Krishna, one is sure to attain one’s real self.
It is not a material object which can be acquired, but one has to convince one self in mind that this material world is different from spiritual one and one has boarded a wrong plane from which one has to consciously disembark oneself and board an spiritual plane to go to one’s own home. Self soul is different from material body; it is consciousness which is our real self.
This real self has no distress nor does it have any happiness. It is always unaffected by the worldly duals of happiness and distress, heat and cold, desire and aversion, it is a disciplined witness looking at every happening impartially. Neither it involves in any activity nor does it tend to do that activity. it is the mind and intellect which play havoc. The mistake of identification of this real ‘I’ with outer material body, mind, intellect, senses is the real cause of bondage. The process of freedom and bondage are so simple that one can do both within a second. de- identify your self from material nature to be free and bind your self with outer self created by oneself helped to be developed by surroundings in material forms.
Ashtavakar is fully supported by these two verses of
chapter 2 of Shrimad Bhagwad Geeta.
The result of Self Realization is astounding as per next verse.
Vagmipragmahaudyogam janam mookjadaalsam I
Karoti tatavbodhoayamtastyakto bubhukshbhi II (3)
This awareness when attained, detoxify the embodied soul. This causes dumbness to eloquent speaker; stupidity in clever and an energetic is turned to be lazy. This is the reason as to why materialistic don’t follow this path.
Self Realization leads to constant introspection and pure awareness which is beyond all illusions. The act of speaking, seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, answering call of nature, grasping, opening and closing the eyes are act done by senses objects. Pure awareness has nothing to with it. While identifying with these acts it has been eloquently speaking but realization of self makes it to withdraw from mental as well physical activities.
Na tuvam deho na ate deho bhokta karta na va bhavan I
Chidroopoasi sada sakshi nirpekshah sukham char II
Ragduevesho manodharmo na manaste kadachan I
Nirvikalpoasi bodhatma nirvikarah sukham char (4-5)
You are neither this body nor this body is yours, you are neither the doer of any act nor the enjoyer of fruits in form of reactions, you are witness, pure eternal consciousness need nothing, be happy.
Desire and anger are feelings of mind and neither are you mind nor do the mind is yours. You are pure awareness. Knowing this, shed the ego of material body, detach yourself to be happy.
Wiseman of disciplined mind, though moving among the objects of senses, with senses under control, free from likes and dislikes attains tranquility of mind.
With the attainment of such tranquility, all sorrows come to an end and the intellect of such a person of placid mind, soon withdrawing from all sides, becomes firmly established in Self.
Identification of living entity / Consciousness with mind body set is the cause of all this divine play. Entire universe is set and one actor Lord Krishna is playing role of every form. Realize yourself; no more chance may be available.
Sarvbhuteshu chatmanam sarvbhuteshu chaatmani I
Vigaye nirahankaro nirmamtavam sukhi bhav II
Vishvam safurti yatredm taranga ev sagre I
Tattavamev na sandehashchinmurte vijavaro bhav II (6-7)
See all beings in self and self in all beings. Knowing this you become free from ego, detach yourself from it and be happy.
In vast all pervading Eternal Supreme consciousness, this universe is twinkling like waves in an ocean, you are that consciousness.
Self is the source of entire universe but the self soul being a part of this eternal drama appearing like waves in an ocean identifies with mind body set. The mind is the real monster alluding self soul to be enjoyer of sense objects. Self Soul follows the mind like an innocent child following a band of drummers. It has traveled in so many embodiments, has been son, daughter, father, wife and many more roles but seeking self gratification from sense objects has alluded it.
Pure consciousness is self. But you cannot locate it physically as it is divine.
Verse 29 to 31 in chapter six of Shrimad Bhagwad Geeta are crux of entire revelation:
Sarvbhutasthatamanm sarvbhutani chatmani I
ikshyate yogyuktatma sarvatra samdarshanh II
Yo mam paashayati savatra sarvam ch mayi pashayati I
Tasyaham na parhashyami sa ch me na parhshayati II
Sarvbhutsithitam yo mam bhajtiekatvamasithitah I
sarvatha vartamano sa yogi mayi vartate II
atamoupmyen sarvatra samam pashayati yoarjun I
sukham va yadi va dukham sa yogi parmo matah II (6.29-32)
The Yogi who is united with all pervading infinite Consciousness, sees same self every where, all beings in self and Self in all beings.
He who sees Me in all beings and beings existing in Me, never loses my sight and I never lose his sight.
Yogi who is established in union with Me and worships Me as residing in all beings abides in Me, no matter what he does.
Arjun! who looks on all as one, like one self in him, looks upon the joy and sorrow of all with a similar eye- such Yogi is deemed to be highest of all.
Three qualities of nature and self soul’s association and quantum of attachment with them is the root cause of different embodiments of self soul but self /consciousness in all beings is same, elements forming embodiments are same, so all beings are in one self and one self is in all embodiments. Individual percepting sees only one self in all beings inanimate and animate. Yogi seeing this is always imbibed to Lord.
In such state self is always with him and he is always in sight of self as self alone exists, prevails in all modifications what ever may be the form.
yogi who has attained this state, what ever acts he does acts in Self/ Lord as all activities are also caused in self.
Shradhtasav tattt shradhtasav naattra moham kurushav I
Gyansawrupo bhagwanatma tuvam parkrite parah II (8)
Have faith in you, don’t be under any illusion, you are Consciousness full of wisdom beyond the spectrum of this materialism.
Gurheh sanveshthito dehastishthati ayyati yati ch I
Atma na ganta naaganta kimenamanusishoch II (9)
This embodiment, a result of attachment of self soul with three evolutes of material nature, comes, subsists and goes. The eternal soul neither comes nor goes. What for you worry?
Dehastishthtu kalpantam gachhatiadyev va punah I
Kva vridhi kva ch va hanistav chinmatrarupirhah II (10)
If this embodiment remains intact for a millennium, or dies just now, you being consciousness have nothing to gain or lose as you remain as it is.
Tavayyianantmahambodho vishvavichee savbhavatah I
Udetu vastamayatu na te vridhi na te kshati II (11)
You are like an ocean, in that ocean; this world is just a little wave. It may or may not rise out of its nature, how does it matters for you.
Tatt chinmatrarupooasi na te bhinnamidam jagat I
Attah kasy katham kutra heyoupadayekalpana II (12)
You are consciousness and this world is not different from you. In such condition to frpm whom, where and why it rose?
Ekasminavayaye shante chidaakasheamle tavayyi I
Kuto janam kutah karam kutoahanakaro eiv ch II (13)
You are only still pure Consciousness, where is your birth, or action, and where from this ego arises?
Yattuvam pashyasi tatrekastuvamev pratibhasae I
Kim prithakbhaste savarhatkatakaangadnooparam II (14)
Whatever you perceive, percept is your own self. How bracelet, armlets and anklets can be different from gold they are prepared of?
Ayam soahamayam naaham vibhamitti santyaj I
Sarvamatameti nishichity nissanklapah sukhi bhav II (15)
I am this, I am that, I am not this, ignore this distinctions, it is certainly Self alone. Be happy attaining desire less ness,
Taveivagyaanto vishvam tuvamekah parmarthatah I
Tatvatoanyo nasati sansari naasansari ch kashchan II (16)
Ignorance of your real self is the cause of this perceptible world, apart from you there none as worldly or transcendent.
Bhrantimatramidam vishvam na kinchitasti nishchayi I
Nirvasanah safurtimatro na kinchidiv shamyati II (17)
He who knows this that world is nothing but an illusion; there is no certainty in it. Desire less, ‘ nothing like’ awareness is attained by him.
Ek ev bhavambhodhavasiditi bhavishayati I
Na te bandhoasti molsho va kritkritye sukhi charII (18)
There was one in this world ocean, there is one now and it will remain one only in future too, there is neither bondage nor liberation. Being content of this you be happy.
Ma sankalpvikalpabhyam chittam kshobhay chinmayam I
Upshamay sukham tishth savatmaniananadvigreh II (19)
Don’t disturb yourself by contemplating this or that, you are blissful self pure consciousness, be calm and happy.
Tyejev dhyanam sarvatra ma kinchiddhriti dharya I
Atma tuvammukt evassi kim vimrishay karishyasi II (20)
You don’t meditate and concentrate on anyone, you are self ever free, what is the use of contemplation.
(Here ends chapter 15)
24.12.2009
CHAPTER 16
Ashtavakra says:
Achakshav shrurhu va 0tatt nanshastrarhianekshah I
Tathaapi na tav svasthayam sarvisamarhadrite II
Bhogam karan samadhim va kuru vigyah tathapi te I
Chittam nirastsarvashamartyartham rochayashayati II (1-2)
You may study all the Holy Scripture or listen to their injunctions but you will not be free till you drop brooding over this or that.
Oh Learned! You may enjoy, act or meditate but yoou shall get peace on being completely desire less.
Desire less ness can be achieved by shedding attachment and identification. Whatever is seen in this universe is transient and superimposition of self. In last chapter Ashtavakar has mentioned that thoughts and desire are mental exercise and mind does not belong to self. Merely identification of self with material nature in form of body, mind, intellect and senses has created this cobweb wherein self is trying to find out a way out but millenniums have passed, it has not succeeded in finding liberation. Desire, lust and anger are causing all this bondage.
aayasatsaklo saklo dukhi nainam janati kashchan I
anenaivouodeshen dhanyah prapnoti nirvritim II (3)
Practice of obtaining satisfaction through senses in association with their objects (three modes are Senses, doer and action) is cause of misery for all beings but no one is ready to accept this bare fact. A pure hearted soul becomes wise by merely hearing this much of message.
vyapare khidayate yastu nimeshounmeshenyprapi I
tasyalasaydhurirhasya sukham nanasy kasychit II (4)
A embodied self soul who is distressed even on eye blinking, (Acceptance of material reaction causes him discomfort) that master lazy is extremely happy.
idamkritamidam neti duvandermuktam yada manah I
dharmarthkammoksheshu nirpekshayam tada bhavet II (5)
When mind is free form dualities of this is done, this is not done and then one becomes indifferent to materialism, religion, lust and liberation.
Lord Krishna says inverse 3 of chapter 5 in Shrimad Bhagwad Geeta:
geyayah sa nitya sanyasi yo na dveshathati na kankshayati I
nidavadvo he mahabaho sukham bandhat muchayate II (5.3)
The Karamyogi who neither hates nor desires is considered renouncer. He who is free from pair of opposites is easily freed.
Lord says that the doer who has lost attachment with actions and performs them as a duty towards divine self present in all beings is devoid of hatred and love towards all beings. He sees everything full of Lord and every moment filled with his memory. Such soul is free while living in the embodiment and doing all deeds. As soul is not doer but assuming itself to be the doer, it has invited limitless bondage. Only way to get rid of this cycle is to break clutches of attachment with actions and it be presumed that all actions are being done by Lord, for the Lord and they belong to Lord and soul through this body is an instrument only.
All duties, consisting of specific rites, of those belonging to caste, creeds and other orders of life if attended with devotion to Lord become supreme and conducive to liberation.
virakto vishatdveshtha ragi vishay lolupah I
grahmokshviheenastu na virakto na ragwan II(6)
A renouncer hates sense objects and one who is attached to them always longs for them but one who neither hates nor desires them is witness neutral.
Lord Krishna says in Shrimad Bhagwad Geeta
Yada hi naindrarthesshu na karamsuanushajte I
Sarvasankalapsanyasi yogaarhuastaduchayte II (6.4)
When an embodied soul ceases to have any attachment either with sense objects or for actions and he has renounced all thoughts of world, he is stated to have climbed the heights of yoga.
Yoga is not to be confused with body exercise that may be one form to keep body fit and ready to meet any eventuality of body being inflicted with disease or a bodily attack. But renunciation is yoga when embodied soul neither has an attachment with objects of senses nor for actions and their fruit, it is complete renunciation of thoughts of world. He who has attained non-attachment for sense objects and actions is stated to have attained supreme yoga.
heyoupadeiyta tavat sansarvitapankurah I
spiriha jeevati yavadvai nirvichardashaspadam II (7)
As long as there is aspiration, there is material world out of ignorance. Aspiration enacts attachment or detachment
parvrito jayate rago nrivrite duvesh eiv hi I
nirduvandvo balbadhimanamev vyavastithah II (8)
Immoderation indulgence with sense objects causes attachment and aversion creates hatred, but wise lives like an innocent child neither hates nor desires to indulge.
Lord Krishna says in chapter 4 of Shrimad Bhagwad Geeta:
Gatsangasya muktasya gyan avasithatchetsah I
Yagyacharatah karam samagram pravaliyate II (4.23)
With all out detachment to actions, thus free from attachment with mind, senses and body, well established in knowledge of self and who works only for the sake of sacrifice, all his actions become fruitless.
Now the attachment to actions and their fruits being completely vanished from mind, self soul being free from all opposite effects like heat and cold, pleasure and pain, so many likes and dislikes, emanating from attachment with mind, intellect, senses and body, that self soul is well established in knowledge of ‘self’ even appearing to be doing all acts for the sake of sacrifice, does not actually acts and his all acts become fruitless just like burnt up seeds which cannot sprout.
This soul has attained its supreme ‘Awareness’ that I am consciousness, living entity and not this body.
It is Sat-Chit-Anand”, pure consciousness, the infinite reality.
Not the doer, which is nature and he is onlooker witness, attains self realization. Even while performing duties coming naturally, this self soul as a waked dreamer or sleeper blissfully and effortlessly abides in the awareness of the self.
Barahmaarparham baraham havirbarahamagno barahamarha hutam I
Barahamev tein gantavyam barhamkaramsamadhina II (4.24)
In practice to see Braham (Supreme Self) every where as a form of sacrifice, Braham is the spoon (wooden ladle with which oblation is poured in fire) etc; Braham again is the oblation; Braham is the fire, sacrificer is Braham; Braham constitutes the act of pouring oblation into the fire; Braham is the goal to be reached by him who is absorbed in Braham.
The self soul has attached itself with cause and effects of nature.
Supreme soul is not knowledgeable like any transitory object.
It is not perceptible with eyes like a green leave or taste able with tongue or hearable with ear nor it can be caught by hands, it can’t be reached by foot or any vehicle but it can be felt within one self
These are unreal things and are constantly under the scanner of death overlooking on all beings.
Herein lies the wisdom of the wise, and cleverness of the intelligent, that in this very birth they attain ‘self’, the real and immortal, by means of something that is unreal and mortal
Hatumichhatib sansaram ragi dukhjihayasa I
Veetrago hi nirdukhastasminapi na khidyati II (9)
A person involved in material world desires renunciation to get rid of its miseries but wise being freed from attachment transgresses effect of miseries.
Lord Krishna has repeatedly told in his divine message that self soul is my eternal fragment and he also says that as life, as consciousness he is seated in the heart of all beings as witness. He is no attachment with actions of creating, sustaining and destruction of world.
He confirms in chapter 4 of Shrimad Bhagwad Geeta:
Na mam karmarhi limpanti na mei karamfale spriha I
Eti mam yoabhijanati karambhirna sa badhayate II (4.14)
Since I have no craving for the fruit of actions, actions don’t pollute Me. Even he who thus knows Me in reality, is not bound by actions.
Actions, as earlier enunciated by the lord, have no binding force in themselves, rather they liberate the self soul from bondage, but it is the attachment which tends to bind the self soul to nature causing an unlimited cycle of life and death. To end this imbroglio, the self soul has to act in nature, but without attachment. Lord in process of creation, maintenance, and destruction of universe, puts nature in action and he neither acts nor he attaches himself to these works of creation, maintenance and destruction. But the conditioned self soul identifies itself with acts of nature and desires fruits of these actions. Being ‘doer’ it has to under go transmigration to cleanse itself.
Doing actions and sacrificing them to lord is the salvation. The self soul when comes to know the truth that he is soul and is not the doer he is free from bondage.
Evam gyatva kritam karam purverapi mumukshubhih I
Kuru karmaiv tasmattuavam purvtaram kritam II (4.15)
Having known thus, actions were performed even by the ancient seekers for emancipation; you also take to actions like those performed by ancients.
Those who wanted liberation they did performed their duties without attachment. They, thereby, were liberated. They knew the principle of non attachment. With their past deeds having exhausted their fruits in the form of actions, they were liberated self souls. They attained eternal bliss of union with ‘supreme self’ Lord Krishna.
Actually self soul is free and even seated in every embodiment.
Yasyaabhimano moksheapi deheapi mamata tatha I
Na ch yogi na va gyani kawalam dukhaabh gasso II(10)
He who claims himself to be free and is also loves his body, he neither wise nor he is liberated but he deserves to undergo his own miseries.
Haro yadiupdishta te hari kamaljoapi va I
Tathapi na tav svasthayam sarvavisamrarhadrite II (11)
Unless you attain stillness of mind, you can not liberate despite being bestowed either by Lord Shiva or Lord Krishna or even by
Brahma.
Ashtavakar has directly hit the root of disease. Desire once cropping in mind creates ripple and chain of desires. The desire or aspiration in mind is the root cause of this transitory material world which is not the real abode of self soul. It is servitor of Lord Krishna, it is awareness. It is not body. Body is a bag full of mishaps which tale plays at an opportunate time even if one does not desire.
Mind is the root cause of this world which self has created by attachment with nature by way of its three qualities.
By self control of mind and senses, they attain knowledge of self by experiencing it within their heart.
The self is always within this embodiment but human beings are not experiencing it, why?
One desires to be happy but one is not happy because one has mind full of desires and expectations. One works for freedom but freedom is elusive. Freedom and happiness are what one wants but in over whelming desires for those elements they slip away. Happiness is being sought from satisfaction of senses. These senses are never satisfied. Freedom and happiness co exist. It is freedom from desire, lust and anger.
One can see the foolishness of desires.
Mind wants what is not there, as dissatisfaction is its nature.
Self is desire less but its identification with mind has caused happiness looking a distant dream.
Self is all happy and is witnessing what is happening. Body has to undergo happiness and sufferings.
Even great sages have met with grief but their self never suffered. Lord residing in all beings cannot suffer. If one is able to distant one self from desires, the happiness and freedom for witness ever exist as they were already there.
If now outward happiness and distress comes, it may effect a body but not the self. These yogis learn to see the witness and not the witnessed, by being desire less by control of mind and senses.
See the witnessing consciousness, without any desire, now one can see that it is full and complete. From this fullness one starts living life.
If now happiness comes, it comes out of fullness and not for fullness
(Here ends chapter 16)
25.12.2009
CHAPTER 17
Ten gyanphalam praptam yogaabhiyasphalam tatha I
Tripatah swachhendriyo nityam ekaki ramate tu yah II (1)
He who is satisfied in self, whose senses are pious, and who always happy in his solitude, he actually has attained wisdom and result of Yoga practice.
Na kadachitjagatiasminastatvagyo hant khindayati I
Yat ekein teinedam purarham barahamandmandalam II (2)
It is really astonishing that wise is not disturbed and feels sorry as he sees self in every formation as this self soul every thing abiding in him.
Na jatu vishyah keapi savramam harshayantiyami I
Sallakipallavpreetimevaibham nimbpallavah II (3)
A self Realized person is not attracted to any sense object just like an elephant satisfied by sweet leaves of Sallaki has no attraction for Neem tree (As former are sweet in taste but later are sour)
Self containment is so satisfying that that by attaining this wise does not hankers for any sense objects and his care is look after by Almighty.
Yastu bhogeshu bhukteshu na bhavatiadhivaasitah I
Abhukteshu niraankashi tadrisho bhavdurlabhah II (4)
Rare is the wise man who does not want to repeat the sense enjoyment he previously enjoyed and has no hankering for those objects he never attained.
Bubhushurih sansare mumukshurapi drashyate I
Bhogmokshniraakanshi virlo hi mahashaya II (5)
Majority of embodied self soul in th world are apt to attain satisfaction from sense enjoyment or those who are willing to renounce them but rare is wise who neither desires pleasure or liberation.
This is example of equipoise wise man who remains detached with pleasure or pain.
This person is a seer of all the conditions of life as sameness os self.
In chapter 6 of Shrimad Bhagwad Geeta LordKrishna states the symptoms of such a self soul:
Jitaatmanah pashantasy parmatma samahitah I
Sheetousharhsukhdukheshu tatha manapmanyo II
Gyanvigyantriptama kutastho vijitendrayah I
Yukat itiuchayate yoginsam loshtahamkanchanah II.
Suhranmitraudaseenmadhasthdveshbandhushu I
Sadhushuapi ch papeshu sambudhivishiyate II (7-9)
Who has conquered his self, is serene and devoted to Lord, is not perturbed while in the midst of opposites, such as cold and heat, joy and sorrow, honor and ignominy.
Yogi whose mind is satiated with knowledge of self and its manifest divinity, who is unmoved in every proposition, which has controlled all his senses and to whom dust, stone and gold is same, is said to be realized one.
He who sees without any difference, to well wishers and neutrals as well as mediators, friend and foes, relatives and enemies, virtuous or sinful with same eye, stands supreme.
These three verses combine are the crux of the message of Lord Krishna.
The qualities of realized one are summarized in three verses.
This self soul sees Supreme Self in all beings and even so in every aspect of life, merely a modification of self, is always tuned to Lord. He does not differentiate in opposites of cold and heat, joy and sorrow, pain and pleasure, honor and ignominy because these are caused by after effects of three qualities of nature stored due past attachment and desires.
But in this embodiment he has left all desires and attachments.
Whose mind is saturated with knowledge of self, who is seeing His divinity all around the universe, does not see any difference in lump of soil, iron, and gold, saint and sinful, virtuous or vice , all being manifestation of self without any difference, originality of self.
This realized one sees articulation of material and eternal nature. This self realization is ultimate purpose of human form.
Self alone exists.
All super imposition is false and unreal. It is divine play.
Restlessness is caused when senses are not satisfied to one’s desires, if desire itself is quenched because of detachment of senses with sense objects, and then there is no cause and effect formula working.
Till now seeker has been trying to find satisfaction of this restlessness in worldly objects. Because of this preoccupation, he was not able to comprehend his true nature. With nature realized, embodied soul has lost attachment to any particular object, senses and mind. Yogi, attaining such a heights, is Supreme and blessed one and are rare as per Ashtavakar.
For him well wisher and friends, foes, mediators, non- attached, hateful, and relatives are same. Whatever is the form, it is all Self alone and what ever happen to him he sees hidden hands of self in it. This self soul, always feels blessed, in all circumstances
Bondage is the result of mind desiring and grieving at loss of any thing, feels happy and angry in a particular situation.
By renouncing desires one becomes devoid of attachment because renunciation of desire is renunciation of world.
For realized soul there is no cause of bondage and for him peculiarities of modifications vanish.
Feeling of hatred and love are other form of liking and disliking which realized soul submerges in all pervading supreme soul.
Dharamarthkammokshyeshu jeevate mararhe tatha I
Kasyaapiudarchattaysy heyoupayodeyta na hi II (6)
A wise man has no attraction or aversion to religion, wealth, sensuality and liberation or life or death of an embodiment
Vanchha na vishvavilay na duveshastasya ch sithito I
Yatha jeevikya tasmaddhanya asste yathasukham II (7)
He does not desire annihilation of world nor he is perturbed by present world scenario. This self soul is satisfied whatever the situation may come.
Kritarthoanein gyaneinetyevam galitdheeh krito I
Pashyanchhrirhvansprishanjighrannashanaste yathasukham II (8)
I am obliged by wisdom, such a yogi whileseeing, hearing, touching, smelling, and eating remains detached with these activities.
Shunya drishtirvritha cheshta viklanniindriyarhi ch I
Na spriha na virakatir va ksheerh sansar sagre II(9)
Wise man has no more relation with samsara. He has neither attachment nor aversion. All his effort are purposeless because he has to undergo them as per reactions of material nature. His senses are inactive.
The
In him for whom the ocean of samsara has dried up, there is neither attachment or aversion. His gaze is vacant, his behaviour purposeless,and his senses inactive. 17.9
Surely the supreme state is everywhere for the liberated mind. He is neither awake nor asleep, and neither opens nor closes his eyes. 17.10
The liberated man is resplendent everywhere, free from all desires. Everywhere he appears self-possessed and pure of heart. 17.11
Seeing, hearing, feeling, smelling, tasting, speaking, and walking about, the great-souled man who is freed from trying to achieve or avoid anything is free indeed. 17.12
yogyuktovishudhatma vijitatma jitendriyah I
sarvabhutatmbhutatma kurvanapi na lipayate II
nev kinchitkromiiti yukto manyet tatvavit I
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan II (7-9)
The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified himself with self/Lord of all beings, remains unaffected, even though performing action.
The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.
WITH KNOWLEDGE THAT LORD IS PRESENT IN ALL AND EVERY ANIMATE AND INANIMATE THINGS ONE COME ACROSS OR THOSE ARE CELESTIAL AND INVISIBLE ARE HAVING MODIFICATION OF LORD ALONE. WHETHER THEY ARE IN NATURE OR IN SHAPE OF NATURE IT IS VERY MODIFICATION OF LORD HIMSELF. KARAMYOGI THUS KNOWING THIS CONQUERS HIS MIND, MASTERS HIS SENSES AND BY DEVOTION TO LORD HIS HEART PURIFIED SEES LORD EVERY WHERE. ACTION IS THE RESULT OF THREE QUALITIES OF NATURE AND THE SPIRIT IN EMBODIMENT HAS NOTHING TO DO WITH ACTION AND IT IS ONLY WITNESS OF ACTION.
THE WISE MAN HAVING COME TO KNOW THE REALITY OF WORLDLY THINGS PERCEPTS THAT WHILE DOING EVERY ACT HE IS NOT THE DOER AND SENSES ARE PLAYING WITH THEIR SENSE OBJECTS AND SOUL SEATED IN EMBODIMENT IS NOT DOER.
LORD HAS ENUMERATED ALL SENSE ACTIONS IN THESE VERSES AND DIRECTED THAT HAVING SEEN THROUGH THUS REALITY A RENOUNCED SOUL SHOULD BE CONSIDERED ALOOF FROM ALL THESE ACTS AND BEING WITNESS IS NOT THE DOER DISPASSIONATELY OBSERVING EVERY ACT BUT REMAINING UNATTACHED.
Na jagariti na nidraati nounmeelati na meelti I
Ahho pardasha kvaapi vartate muktchetsa II (10)
Wise neither sleeps, nor is awake; this person also does not appear to open his eyes nor appears to close them. This Supreme state is always and every where available to such a liberated self soul
Sarvatra drishayate svasathah sarvatra vimlashayah I
Samast vassnamukto muktah sarvatra rajjte II (11)
A wise man is eloquent every where. He himself does pretend to be wise but outer activities reflect his inner state being free from all attachments.
Pashyanchhrivarhsprishanjighrar\nnashnangrihrhan vadan vrjan I
Eheetaniiheeteirmukto mukt eiv mahaashyah II (12)
A wise man does not appear to be doing anything even while seeing, hearing, touching, smelling, walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes as he has detached with all these activities.
Lord Krishna has elaborates this unique state of Yogi in chapter 5 of Shrimad Bhagwad Geeta:
sanyasatu mahabaho dukhamaptumyogatah I
yogyukto munirbaraham nachirerhaadhigachhati II (5.6)
Without Karamyog, however renunciation of doer ship in relation to all activities is difficult to accomplish where as Karamyogi who keeps his mind fixed on Lord reaches Braham in no time.
Renunciation of activities of mind, senses and body is difficult without doing them.
with all mind set having Lord in all beings and having devoted all activities of mind, senses and body a Karamyogi, through his undying devotion attains complete purification of mind and mind thus purified by performance of duties comes to know the divinity of Lord and thus becomes endowed with knowledge and realization of Lord and soon attains him.
Lord is seated in all beings cannot be realized through leaving world. But who has not mastered his passion, whose intellect being guide to his senses is wild, and who is devoid of feelings of oneness in all, renunciation of world by holding monk is useless. By having signs of renunciation for the sake of subsistence only such a person is destroyer of religion and cheats himself and Lord sitting within him.
Karamyogi always having his attention on god does every activity with Lord being in mind, for the sake of Lord attains Lord himself.
yogyuktovishudhatma vijitatma jitendriyah I
sarvabhutatmbhutatma kurvanapi na lipayate II
nev kinchitkromiiti yukto manyet tatvavit I
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan II (7-9)
The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified himself with self/Lord of all beings remains unaffected, even though performing action.
The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.
With knowledge that Lord is present in all and every animate and inanimate thing one comes across or those are celestial and invisible are having modification of Lord alone. Whether they are in nature or in shape of nature it is very modification of Lord himself. Karamyogi thus knowing this conquers his mind, masters his senses and by devotion to Lord his heart purified sees Lord every where. Action is the result of three qualities of nature and the spirit in embodiment has nothing to do with action and it is only witness of action.
The wise man having come to know the reality of worldly things percepts that while doing every act he is not the doer and senses are playing with their sense objects and soul seated in embodiment is not doer.
Lord has enumerated all sense actions in these verses and directed that having seen through thus reality a renounced soul should be considered aloof from all these acts and being witness is not the doer dispassionately observing every act but remaining unattached.
Na nindatti na ch stotee na hrishyati na ch kupayatti I
Na daddati na grihihati muktah sarvatra neerasah II (13)
This wise man has no interest in transitory objects like ignorant one. He is free from all dualities of happiness and envy nor he worries, or desires that the renascent of good or bad feelings
Lord in chapter 12 of Shrimad Bhagwad Geeta says in verse 17
Yo na hrishayati na dveshti na shochati na kankshayati I
Shubhashubh parityagi bhaktimanyah sa me priyah II (12.17)
He who neither happy nor envy, nor worries, nor desires that the renascent of good or bad feelings, filled with devotion unto me is very dear to me.
He who neither rejoices nor grieves on attaining a particular circumstances, never laments on being put to any dormant condition like neither alive nor dead, nor desires any thing, and devotee without bothering about auspicious or inauspicious, who has resigned to lotus feet of Lord shedding all fears and desires, is dear to Lord Krishna.
Saanuraga istriyamdrishtva mritiyum va samuoasthitam I
Avihavalmanah svastho mukt eiv mahashya II (14)
This high soul wise man is not at all perturbed by the site of woman inflamed desire and approaching death, he remains compose. Such a great man is free.
Sukhe dukhe narre naryam sanpatsu ch vipattasu ch I
Vishesho neiv dheerasy sarvatra samdarshinah II (15)
For wise there is no difference in happiness and distress, man and woman, success and failure as this person sees sameness all through.
Na hinssa neiv karurhayam noudheityam na ch deenta I
Naashcharyam neiv ch kshobhah ksheerhsansarhe narreII (16)
A wise whose attachment with world has vanished for this person there is neither violence-non-violence nor heftiness- pity. He neither wonders nor is worried.
Na mukto vishayduveshta na va vishaylolupah I
Asansaktmanah nitayam praptaapraptamupashunute II (17)
This person is never hates or loves senses objects. He never attaches his mind any where but remains satisfied as and when what ever easily comes.
Samadhanasamadhahitaahivikalpanah I
Shunychitto na j anati kevalaymiv sansithitah II (18)
One who has established himself in absolute state, with tranquil mind is not attracted by false pretensions of stillness and disturbance, welfare or damage.
Nirmamo nirahankaro na kinchititi nishchitah I
Antargalit sasrvashah kurvannapi na lipayate II (19)
A person of lost false ego of material identity, with no sense of proprietorship, who has determined that I am not the doer; he is not entangled even while appearing to act.
Manah parkashsanmohsvapanjadhyvivarjitah I
Dasham kamapi sanmprapto bhavedgalitmansah II (20)
Whose mind and heart is devoid of worldly existence, he /she remains in such indescribable condition that it can neither be termed as illumination of mind, attachment or a dream state or a stillness.
Lord Krishna has narrated the qualities of His devotees in chapter 12 of Shrimad Bhagwad Geeta
Advueshta sarvbhutanam maitrah karurhev ch I
Nirmamo nirahankarah samdukhsukhah kshami II
Santushtah satatam yogi yatatma drirhnishchayah I
Mayyarpitmanobudhryo madbhaktah sa me priyah II (12.13-14)
Non-envious to all living entities, friendly and more certainly kind to all beings, unattached, pride less, equal in happiness and distress, tolerant,
Always satisfied, self controlled, his mind and intellect devoted to me, devotee like this is very dear to me.
Lord is enumerating the qualities of devotees; devotee who is unobvious to all living entities, friendly and kind to all, detached one, free from false ego and pride, equipoise in happiness and distress, tolerant, satisfied, self controlled, determined devotional service of Lord, intellect and mind fixed on Lord, is very dear to Lord Krishna.
Lord has assured his this promise to his devotees in verse 8 of this chapter.
Yasmannoduvijate loko lokannoduvajate ch ya I
Harshaamarshbhayoudvegermukto yah sa ch me priyah II (12.15)
Devotee who does not cause any trouble to anyone, and does himself not feel perturbed by the misdeeds of others, such devotee equipoise in joy and sorrow, free from fear and anxiety, is very dear to me.
all surrendering devotee of Lord krishana does not try to cause any harm to any one.
if some one causes harm to him, he taking it as the will of his Lord. he is not perturbed by even intolerable act of others. he is free from happiness and distress, fear and anxiety.
All this is not possible when one identifies one self with material nature in terms of mind, intellect, body. When devotee sees self of all as self of his own, there is no cause to wail or to be happy either.
Knowing that span of life is limited and is being cut short by the rotation of days and nights, devotee does not waste his time in seeking praise from others and causing trouble to them. He is unperturbed in happiness and suffering, fear and anxiety. Such a devotee is dear to Lord Krishna.
Anapekshyah shuchirdaksh udaseeno gatvyathah I
Sarvaarambhparityagi yo madbhaktah sa me priyah II (12.16)
A devotee of mine, not expecting result of his action, who is pure, expert in knowledge, impartial, who has detached himself from desire and anxiety, is dear to me.
The devotee who is dependent on Lord like child cat on his mother, Lord Krishna takes his care like mother cat. Who is not deepening upon result oriented from actions, who is pure, who is neutral, free from distress, who does not strive for result, is dear to Lord Krishna.
Problem of striving for sense gratification arises when senses are not under control. This occurs because mind is not controlled. It is like an unruly horse but a breaker of a horse, while holding reins tight in his hands, has to run with the animal for some distance to control the animal.
A yogi also controls mind by reflecting discrimination of origin and dissolution of all things. Ultimately devotee concludes that every thing in material nature is transitory. Only eternal self is his own self.
Devotees realize that this universe is like a dream. One can not expect satisfaction from food eaten in dream. World is like an imagination of a day dreaming person. Such a realized wants nothing but only the service of Lord.
Yo na hrishayati na dveshti na shochati na kankshayati I
Shubhashubh parityagi bhaktimanyah sa me priyah II (12.17)
He who neither happy nor envy, nor worries, nor desires that the renascent of good or bad feelings, filled with devotion unto me is very dear to me.
He who neither rejoices nor grieves, on attaining particular circumstances, never laments on being put to any dormant condition like neither alive nor dead, nor desires any thing, and devotee without bothering about auspicious or inauspicious, who has resigned to lotus feet of lord shedding all fears and desires, is dear to Lord Krishna.
(Here ends the chapter 17)
25.12.2009
.12.2009
CHAPTER 18
Yasya bodhoudeiy tavat svapanvad bhavti I
Tasmei sukhekroopaye namah shantaye tejse II (1)
Knowing which the world appears like dream transposition never, existing on rising existing. This blissful illumination is all awakening awareness.
Arjayitvaakhilanarthan bhogaapnoti pushkalan I
Na hi sarvparityagamantrerh sukhi bhaved II (2)
Anyone can earn entire pleasures of world but without sacrificing them altogether, he can never attain happiness.
Kartavaydukhmartandjvaladagdhantraatmanah I
Kutah parshampeeyushdharasaraamrite sukham II (3)
Whose mind has been scorching in entire life by the deliberation of what is to be done and what not to be done, he cannot be peaceful without renouncing actions and their fruits.
Lord Krishna says in chapter 18 of Shrimad Bhagwad Geeta:
Kamyanam karmarham nyasam sannyasam kavyo viduah I
Sarvakaram faltyagam prahustyagam vichakshrh II
Tyajayam dosh vadtieke karam prahurmanirhah I
Yagyadantapahkaram na tyajaymeti chaapre II (18.2-3)
Shri Bhagwan says: some sages understand giving up of all actions motivated by desire as Sannyasa; and other thinkers pronounce that sacrifice consists in relinquishing the fruit of actions.
Some men of wisdom declare that all actions contain a certain measure of evil; therefore, all actions are to be given up; while others say that acts of sacrifice, charity and penance are not worth shunning.
Bhavoayam bhavnamatro na kinchitparmarthatah I
Nastyabhavah savbhavanam bhavaabhiavavibhavinam II (4)
This entire universe is transposition of self alone, by feeling in mind by identification. In reality universe is nothing.
Lord Krishna says in chapter 2 of Shrimad Bhagwad Geeta:
nasato vidayate bhavo nabhavo vidyate satah i
ubhayorapi rishtoantastavanyosyayvadarshibhi ii (2.16)
The unreal has no existence and real never ceases to be; reality of both has been perceived by seers of truth.
Unreal things are merely transposition and they too reflect the self.
Self which is pervading universe is real. The Lord is himself divided in material as well as spiritual nature. The nature of self soul is spiritual. Nature of body is transitory. One has to secure spiritual through material.
Real and unreal both are perceived by a person who sees through the all pervading Lord Krishna.
But ignorant affected by inscrutable power of Lord, sees universe different from that of self. He cannot perceive the superimposition, a reality in dream state.
Avinashi tu tadvidhi yen sarvamidam tatam I
Vinashamavayayayasaya na kashchitkartumarhasi II (2.17)
You know that alone ‘imperishable’, which pervades this universe; for no one has power to destroy the indestructible Supreme Self.
What is that which is pervading this universe?
Is it something inanimate or animate, visible or invisible, infinite or finite?
That from which, an object is transformed, that abides by at its beginning, middle and at its end, remains when these objects return to their cause, is verily real
And ‘Braham’ or self or Lord Infinite alone is eternal, in ever changing creations and it is the cause of all objects.
Self is origin of three evolutes, ‘goodness, passion and ignorance’ causing things which originate, continue and dissolve but self alone existed, exists and will continue to exist.
It cannot be destroyed by any thing because there is nothing except self in all forms, an Omnipotent and Omnipresent self.
Na dooram na ch sankochalabhamevatamanh PadamI
Nirvikalapam niraayasam nirvikaram niranajanam II (5)
Self is at all far but not also available very near but it is just available, it is none other than you yourself. That has no alternative, no effort, it is immaculate.
Vyamohmatraviritou savroopadanmatratah I
Veetshoka veerajante niravarhdrashtya II
Samast kalpanmatramatma muktah Sanatanah I
Itti vigaye dheero hi kimabhasyati balvat II
Atma barahameti nishchay bhavoabhavo ch kalpitou I
Nishkamah kim veejanati kim brute ch karoti kim (6-8)
Having transcended ignorance the vision becomes clear, illusion is no more, misery is dispelled.
This is all superimposition; Self Soul is always free, knowing this, what is the fun of meditating like a child.
Self Soul is Braham. The unreal has no existence and real never ceases to be. Knowing this what should a desire less wise has to do, say or learn.
After realizing self, there is nothing for a human form to be done except to undergo reactions of past deed through material body as a witness.
Lord Krishna says in Shrimad Bhagwad Geeta:
na kartitvam na karamarhi lokasya srijti parbhu I
na karamfalsanyogam savbhavastu parvartate II
naadate kasaychitpapam na chev sukritam vibhuh I
agyanenavritam gyanam ten muhayanti jantavah II
gyanen tu tadagyanam yesham nashitamatmanah I
teshamadityavatgyanam parkashayati tatparam II (5.14-16)
Lord does not determine the doer ship or doings of embodied souls, nor their contact with fruit of actions, but it is the nature alone that functions.
Lord Krishna / Omnipresent Supreme Self neither receives sins nor virtues of embodied souls. Since knowledge is clotted by ignorance; hence being constantly falling prey to delusion.
But whose ignorance has been set aside by virtue of true knowledge of self, that wisdom shining like Sun reveals the Supreme.
It is the quantum of attachment with qualities of nature that determines actions of embodied soul and Lord seated in embodiment neither determines doer ship nor actions nor fruits of actions but it is the nature which results in actions, fruit in form of opposites. Lord has nothing to do with all this process of nature
Lord is seated in all beings. Every being is doing their duties prescribed by nature and if Lord involves with the action of a particular embodiment, it is not possible because here lays the difference between embodied soul and Lord.
Embodied soul is reflection of Lord but when came into contact with qualities of nature, it was infatuated and fell prey to the qualities of nature by attracting mind and senses causing and embodiment. It further got attached to body and lost its real identification of self, hence bondage.
Lord doesn’t receive anyone's sins or virtues. It is embodied soul which has to undergo all these as fruits of its attachment but because knowledge is enveloped in ignorance resulting in constant delusion.
But with ignorance gone, visible world considered as dream as it is daily perishing like of dream, this wisdom shining like Sun reveals the self. It is only different sets of modifications which are hindrance in revealing Supreme Soul to human beings. When one sees self every where, what else remains concealed.
It is self and self alone, which is perceptible by every one at every place and in every form.
Ayam soahamaym naahamitti ksheerha vikalpanah I
Sarvamatmeti nishchitya tushrhibhutasya yoginah II (9)
‘Self is all, knowing this, a Yogi has no such assumption that I am this and I am that’.
Such wise goes ‘silent’ without trace of such thoughts.
Where there is beating, there is voice but who is free from doubt, he is silent.
Na vikshepo na chekagrayam neetibodho na mudhatah I
Na sukham na ch va dukham upshantasya yoginah II (10)
On realizing that self is all, the Yogi is neither distracted nor concentrates. He is not perturbed by misery or happy on having found something favorable. This self soul is free from knowledge and ignorance as well
Lord Krishna has elaborated the situation of a Yogi who free from action by their surrender unto Him and whose all doubts have been dispelled by knowledge of self. A self soul who is enjoying self all around is not bound by reactions.
Yogsanyastkarmarham gyansanchhinsanshayam I
Atamvantam na karmarhi nibandhanti dhananjaya II (4.41)
Dhananjaya! He who has renounced actions by resorting to devotion and whose all doubts have been dispelled by wisdom, who is devoted to Lord, action don’t bind him.
Lord stresses on devotion whereby one attains yoga of seeing sameness. There is nothing else than the Lord himself in every inanimate and animate aspects of life. In chapter 9 verse 16 to 19 the Lord Krishna himself reveals
Aham karturaham yagya swadhaahamaham aushadham I
Mantroahamahamevajyaahamagniraham hutam II
Pitaahamasya jagto mata dhata pitamahaah i
Vaidyam pavitramonkaram riksam yajurevch II
Gatirbharta parbhu sakshi niwasah sharnam suhrit I
Pabhavah parlayah sathanam nidhanam beejamavayayam II
Tapamiahamaham varsham nigraharhamiutsrijyamich I
Amrit chev mritushch sadasadchahamArjun II (9.16-19)
I am ritual, I am sacrifice, I am offering, I am food grains, I am Vedic verse. I am purified butter I am sacred fire and I am act of oblation.
I am father, mother, grand father, sustainer and ruler of this world, one worth knowing, purifier, the sacred syllable OM and three Vedas Rik, Sam and Yaju.
I am supreme goal, supporter, Lord, witness, abode, refuge, well wisher, origin and end, resting place, store house and imperishable seed of all.
Arjun! I radiate heat as Sun, hold back and send showers, I am immorality as well as death; I am truth and untruth too.
Thus the devotee sees almighty supreme self in the whole of universe, in every minute and sublime.
This makes a devotee see the kindness of Lord in every pleasant and odd situation. He is detached from the results of the natural action he has to undergo by dint of his past attachment with deeds now resulting in reactions.
Thus detaching himself from the actions, not longing for results of actions, all doubts dispelled by transcendental knowledge, completely absorbed in the self, this devotee is free from bondage caused by attachment.
Tasmatagyansambhutam hritasatham gyanasinaatamanah I
Chhitvenam sanshayam yogamatishtoutishath bharat II (4.42)
Oh descendant of Bharat! You thus by dispelling all doubts arising out of ignorance by the sword of knowledge, situated in yoga, you should stand up for battle.
All doubts arise out of ignorance of reality.
When with the kindness of Lord, transcendental knowledge dawns upon the self soul; his doubts disappear like water evaporating. Lord Krishna is the Supreme Self pervading all.
Knowing this devotee selflessly surrenders material possessions in the service of all beings. This becomes service unto Lord. The Lord instructs Arjun to fight selflessly dispelling all doubts through transcendental knowledge.
Savrajye bhekshvritou na labhaalabhe jane vane I
Nirvikalpasaysavbhasy na visheshoasti yoginah II (11)
A wise sees no difference in own kingdom or begging, profit or loss, in crowd or in secluded place.
Condition free Yogi remains unperturbed by dualities.
The detachment attained through practice is stranger but the realization of one’s own reality is real blissful state. Here nothing is to be left or attained.
Every state is blissful for wise.
Kva dharmah kva ch kamah kva ch arthakva ch vivekata I
Idam kritamidam neti duvadermuktasya yoginah II (12)
Those who are free from dualities of this done, this not done, what is the purpose of religion, lust, material proprietorship or knowledge.
Lord Krishna gives a short spectrum of realized soul in verse 5 of chapter 15 of Shrimad Bhagwad Geeta:
Nirmanmoha jitsangdosha
Adhiyatamnitya vinivritkamaI
Dvendeirvimuktahsukhdukhasangayer
Gachhantiamudhah padamavayayan yat II (5)
Those who are free from false pride and illusion, who have transgressed the defects of attachment, who are always immersed in Self, who have renounced material desires, free from dualities of material energy, unaffected by happiness and distress, attain that eternal abode.
Shrimad Bhagwad Geeta is not secretive. This is an open message from Lord Krishna himself. It has been delivered for the embodied self soul for their emancipation.
It is very easy to grasp.
Ignorants state that this message is meant for only those who renounce the world or who are hermit.
Lord Krishna has no where prescribed in whole of his message that one has to leave the world to attain lord. While replying to the query of Arjun about renunciation Lord of universe has laid down:
This message is being delivered at crucial moments of war between the warring factions of a family. This is an eternal message to be free from cycle of transmigration in this embodiment.
Lord is advising Arjun to attain the abode of Lord by fighting his enemies as his natural duty, without any desire for its outcome favoring him or his side.
One who is free from illusion and false pride of embodiment and material acquisition, who have transgressed the material attachment of body, mind, intellect, senses and sense objects in form of dears and nears, material acquisitions meant for sense gratification, completely absorbed in the self, free from desire of worldly possession, free from dualities of materialism, impervious to happiness and distress, they go to that eternal blissful abode of lord.
Kritayam kimapi na ev na kvapi hridi ranjana I
Yatha jeevanameveh jeevanmuktasy yoginah II
Ka moha kva ch va vishvam kv dhayanam taddhayanam I
Sarvsankalap seemayamvishrantasay mahatamanah II
Yenvishama]idam drishtam sa nasatiti karotu vei I
Nirvasanah kim kurute pashyannapi na pashyati II ( 13-16)
A person who has realized himself has nothing to perform except undergoing the reactions as witness. This person
undergoes reactions as per destiny with which it does not try to interfere. This person has no attachment.
A desire less person has no illusion, for him attachment in any form is align, he sees no world, for him there is nothing meditate upon, there is no liberation other than self
He who has seen this world may negate it but who has no desire what is for him. He does not see even while seeing ordinarily.
Drishto yen atamvikshepo norodham kurute tavasso I
Udarasu na vikshipitah sadhyabhavatkaroti Kim II
Dheero lokviparyayoasto vartmano api lokvat I
Na samadhim na vikshepam na lepam savasy pashayati II
Bhavoabhav viheeno yattripto nirvasanah budhah I
Naiv kinchit kritam tein lokdrishtya veekurtah II(17-19)
He who has distraction tries self control but wise has no distraction rising from illusion, he has nothing to achieve.
A wise is always found lacking in worldly behavior. Though appearing to be doing worldly deeds as ordinary person, he sees no distraction or attentiveness or attachment like ordinary illusioned person.
Devoid of endurance or change in itself, realized wise may appear to do all worldly acts in an ordinary manner but being desire less, he is not the doer.
A person who has realized that there is nothing except self, all his body needs are taken care by Supreme self.
As per dictates of destiny he undergoes reactions but he sees that material body is decayed day by day and he is to leave this dead body on reactions being exhausted. Though appearing to be performing even ordinary worldly act in childish manner, the self realized person is not bonded.
Parvrito va nirvrito va neiv dheerasy durgrahah I
Yadayatkartumayayati tatkritva tishthatah sukham II (20)
This wise has no attachment with what he has to undergo under the dictates of modes of material nature, he does act as and when he is forced to do by nature.
Lord Krishna says in chapter 18 of Shrimad Bhagwad Geeta
Yasya na ahankrito bhavo budhi yasya na lipyate I
Hatva sa iman lokan nah anti na nibadhyate II (18.17)
He who has no ‘ego’ of the doer and whose has lost desire by application of wisdom, if he happens to kill this entire universe, is not the slayer nor prone to bondage.
Whose mind is free from ego and sense of doer ship?
Whose reason is not tainted by worldly objects and activities?
He sees the ‘self’ and ‘self’ alone.
His act of even killing does not bind him.
A soldier killing enemy is not tried for murder. Rather he is decorated. he does not kill enemy for himself. He kills them to save the honor of country and save country men. He acts self lessly. His emoluments are of no consideration in comparison to act of his velour.
Through this example, it is clarified that when one has no
‘ego ‘and attachment to a particular act being done in pursuance to one’s nature by its modification e.g. body, even if killing the entire world, such self soul is always sinless and free from bondage.
Action of realized self, doesn’t bear fruit.
Possessed with wisdom and realization, and one’s mind satisfied with the realization of self, one shuns ego, his acts merge in the acts of all pervading supreme ‘self’.
Embodied self soul has to act while undergoing traction of material nature:
Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I
Yastu karamfaltyagi sa tyagietiabhdhiyate II (1811).
A creature having embodiment cannot, even for a moment leave action in entirety, but he who renounces the fruit of the action/s is the man of renunciation.
Not only human beings indulge in action but all the creatures are active all the time. Body itself is the result of attachment with three modes of nature. Actions are bound to come naturally. You have no control over them.
You never desire defamation but it comes, you don’t desire discomfort but it comes, you don’t desire death , but it comes at appointed time, you don’t desire loss but it comes, you don’t desire enemy, but it comes, none desires earth quake, but it comes, like wise all miseries come uninvited. Even one may have to leave this world without even a moment notice.
A flying plane crashes, who desires it?
Every embodiment has to act as per dictation of its past deeds; they are not your actions, why to desire fruit from them.
You have to get rid of this sin of identification with action and desire for fruit from them. This is liberation. You can achieve it just now. Sit at a little distance from mind.
Watch it playing! All acts are done by modes of nature, self seated in the body is not the doer.
Lord Krishna says in chapter 13 of Shrimad Bhagwad Geeta:
prikrityev ch karmarhi kriyemarhani sarvashah I
yah pashayati tathaatamanamakartam sa pashayati II
yada bhutprathakbhavam ekasthamanupashayati I
tatev ch vistaram barahamsampadyate tada II(13.29-30)
He alone really sees; who sees all actions being performed by body alone and self is the non doer actually sees.
The moment the seeker perceives the diversified existence of beings as rooted in the one Supreme Spirit in form of nature, and spreading forth of all beings from the same nature, that very moment he attains Braham.
Braham is the only truth, all pervading Supreme consciousness and bliss. It is the omnipresent pervading all.
all actions are emanating from him .
Freed from the embodiment which consists of gunas of Parkriti and being perishable, the individual soul attains freedom .the freedom does not come anew, it was already there.
The attachment of free self soul with the nature has played this havoc.
But by only realizing ‘one self’ free is the freedom attained.
To see every action and every being as the result of the disturbance of gunas of nature, one sees nothing except the self and new attainment is that what already existed.
One has unnecessarily attached one self with the subtle body consisting of five sensory and the five motor organs, five pranas, manna (mind), budhi (intellect).
This attachment has taken him from one body to other body. Their total number is known to Lord Krishna who has been trying to cleans all self souls like a loving mother cleaning her dirty child.
It is only on realizing ‘atman’ one sees Braham all along not only in himself but the same that in all being whether animated or inanimate one.
From now onwards it is necessary that one does not associates with evil persons who are solely after satisfaction of animal instincts lest he should fall into abysmal darkness from which one has now come out. Attachment is to be converted. Let the attachment remain there but transform it to an attachment with the Lord, see him in every being like one in own self. He is residing in every one, love them.
There is no space to hate.
When a self soul sees that the nature is the cause of all modification and attachment is non-existing, in such a divine state one attains the experience of supreme self.
Nirvasno niraalambah svchhando muktbadhanah I
Kshipatah sansarvaten cheshethate shushkpararhrat II (21)
A liberated, desire less and unfettered embodied self soul lives in this material world like dry leaf flown by wind.
He is seen being put to agonizing circumstances but this desire less person has nothing to wail or be happy.
Asansarasy tu kawapi na harsho na vishadatta I
Sa sheetalmanah nitayam veedeh ev rajate II (22)
Who has transcended world, for him there is no happiness or misery. With calm mind this self soul stays in embodiment as if it is body less.
Desire is binding and desire less ness is liberation. So long desire prevails in mind, there is fare chance of entanglement but desire less self soul is surely free in the embodiment itself.
Kutraapi na jihasaasti asha vapi na kutrachit I
Atmaramasya dheerasy sheetalaachharatmanah II (23)
One whose mind is pure and desire less, he does not desire to give up something or desire not what embodiment is lacking.
Mind is always busy in deliberating upon what is to be acquired and what is to be left. It is a hurdle in self realization A serene and spotless mind is reflection of self soul. Attaining purity of heart is possible by detachment.
Arjun is not able to adapt to advice of Lord Krishna to be equipoise to distress and happiness due to restless mind:
Arjun says:
yoayam yogastvaya proktah samyain madhusudan I
etasyaaham na pashyami chanchaltwatsthitiam sithram II
chanchalam hi manah krishan pamathi balvaddrirham I
tasyaaham nigraham manye vayuriv sudushkaram II (6. 33-34 )
Arjun says: Krishna, Yoga of equability as enunciated by you, I don’t find its stability due restless of mind.
Krishna! Mind is very unstable, unsteady, turbulent, tenacious and powerful; therefore I consider its control is difficult as that of wind.
Yoga of seeing same ness in all beings is very difficult because of mind which is attached to sense objects having enormous multiplicity. Beings of different nature are not only different in forms, nature and embodiments but due to quantum of attachment with nature two forms of same species have different nature and behavior. Even sons and daughters of same parents have different nature. Seeing sameness in such diversity is not an ordinary feat.
This is natural question of Arjun representing individual soul of all embodiments particularly that of human form. How one can see oneness in such a huge and incompatible diversity.
Mind is the creator of all attachments with the worldly objects and it is the mind which can get rid of this attachment.
It is a feeling which causes an attachment as well as detachment.
Objects themselves do not cause an attachment. Mind thinks a particular relationship with an object and gets attached to it by dint of feeling of mine.
A boy sees many girls before his marriage but like other girls the girl to whom is married, there is no difference of their form of embodiment but mind is attached to this girl as being his wife and this attachment further multiplies towards spring off in form of sons and daughters and so on.
The circle of attachment increases day by day.
How to get rid of this vicious circle?
The question is very important
Lord Krishna answers these important questions in next two verses of the same chapter of Shrimad Bhagwad Geeta.
Shri Bhagwan uvach
Ashanshayam mahabaho manoh dunigraham chalam I
Abhayasen tu kontey veragayerh ch grihiyate II
Asanyatatma yogo dushprap iti mey matti I
Vashayaatmana tu yatata shakayoavaptum upayatah II(6.35-36)
Lord said: The mind is restless, no doubt, and also difficult to curb Arjun! But Oh son of Kunti! It can be brought under control by practice and by exercise of dispassion
Yoga is difficult to achieve if one’s mind is not subdued, however whose mind is under control and one who ceaselessly strive to achieve it, it can be attained by practice and this is my conviction.
Control of mind is considered to be greatest yoga. It can be controlled by practice.
When the mind, in the act of being concentrated, begins to wander immediately and is un steady, then one being alert, should bring it under his control by persuasion and conciliatory move like a rider bringing his horse under control by keeping reins of unruly horse tight in his hands. In the process breaker of a horse has not only to reigns of horse in his hands tight but he has to verily run with the horse to some extent to control horse’ speed and also to save himself from fall.
No doubt mind is the most unruly, but this is to be brought under control by persuasion, dissuasion, practice, by conciliatory moves
Parkritya shunyachitasay kurvatoasy yaddrichhya I
Prakritasyev dheerasy na mano naavmanana II (24)
Having pure and serene mind, wise is free from fame and infamy. This self soul undergoes all reactions steadily and without desire of results.
Kritam dehein karmeidam na mayya shudhrupirhah I
Itti chintaanurodhi yah kurvannapi karoti na II(25)
The acts have been executed by material body i.e. mind intellect, senses with sense objects, I am pure consciousness, with this determination this embodied self soul does not act even while undergoing all material reactions.
As self soul is pure but it is put in an embodiment to undergo the reactions of past deeds of many births. The embodiment is meant for undergoing this reaction. A person under influence of lust and desire seeks happiness from senses but a Yogi undergoes these reactions to attain purity of consciousness.
Lord Krishna says:
kayen mansa budhya kevalerindreyerapi I
yoginah karam kurvanti sangam tyaktvatamvishudhye II (5.11)
Karamyogis do act through senses, mind, and body as well only for self purification, shunning attachment with them.
Ego and attachment with body are the feelings which basically bind soul with embodiment which is result of past deeds arising out of qualities of nature.
Human embodiment is meant for attaining liberation. The yogis shunning attachment altogether, act with body, mind, intellect and senses only for purification.
Karamyogis do perform duties resulting from past experience and undergo sorrow and happiness alike. the actions neither bind nor free soul. it is the desire and attachment which binds a free soul with different bodies.
Blessed with intellect a soul in human form can attain liberation by doing away with attachment. Devotion to lord in simple way is that desire for fruit of acts is no more and all acts which are occasioned by senses, mind and body are surrendered to lord. Attachment completely banished from life span in a particular embodiment, detachment purifies it and pure soul leads to lord.
Lord Krishna has assigned the embodied soul easiest way to achieve self realization but the impact of his unimpeachable three folded power of material nature is so great that even liberated soul have every chance to fall prey of it.
Atvadvadeev kurute na bhaved balishah I
Jeevanmuktah such sansaranaapi shobhate II (26)
A liberated soul may behave like any ordinary person to accept or deny any act but he is stall free from desire and it attains extreme applause.
The deeds of liberated soul are only reactions of past deeds and he undergoes them like medicine prescribed by doctor. One who acts by the knowledge that this act is being done by body sand not by ‘me a self’ indeed does nothing.
Nanavicharasushranto dheero vishrantiagatah I
Na kalpate na janati na shrirhotiu na pashayati II (27)
A steady self soul after hearing many different versions, is happy in its own self. It neither imagine, nor knows, nor hears nor looks at.
All life spent in thinking of world stands wasted but now a realized stops thinking about many philosophies and rests in self alone.
Asamadhervikshepanna mumukshurn chetrah I
Nishchitya kalpitam pashyan barahamev mahashya II (28)
Great Soul does not think beyond distraction, it is neither a seeker nor a enjoyer. It is beyond liberation and bondage. It sees whatever is happening is all because of him. This self soul is Braham itself.
Yasyanah sayadahankaro na karoti karoti sa I
Nirahankardheererh na kinchidkritam krit II (29)
One who has ego of embodiment, he is doer despite that he may do nothing but self soul having no ego of being body is not doer of reactions.
Renunciation of attachment and identification are two basic principles of liberation.
Na udvigan n ach santushatamkartrisapandanvarjotam I
Niraasham gatsandeham chittam muktam rajate II (30)
The mind of liberated self soul is same in trouble and moments of happiness. It neither thinks, nor acts and is desire less free from suspicion.
Nirdhaytum cheshtitum vapi yatchit na parvartate I
Nirnimitamidam kintu nirdhayayati vichashthate II (31)
A liberated soul does no desire to meditate nor he longs for worldly acts but this self soul even if appearing to meditate and behave in worldly way does not do anything.
Tattavam yatharthamakararhya mandah prapnoti moodhtam I
Athvaayayti sankoch moodhah koapi moodhwat II (32)
A self embodied soul lacking intellect is confused on hearing about ultimate truth but sometime wise too are found behaving like this worldly idiot retreating within on knowing the reality and realizing self.
Ekagrata nirodho va moodhebhayaste bhrisham I
Dheera kritayam na pashyanti suptvadsavpade sithitah II (33)
Ignorant repeatedly meditate and practice stillness of mind, wise appears to be asleep while doing nothing.
Aparyatanadparyatanadva moodho naapnoti nirvritim I
Tattavnishchaymatrerh pargyo bhavti nievritah II (34)
Ignorant does not attain peace even by making conscious effort whereas wise is at peace effortlessly on knowing truth.
Shudh budh priyam purarham nishparpanch noramayam I
Atamanam tam na jan\anati tatraabhiyaspara janah II (35)
Embodied self soul meditating on pure, intelligence, love and perfection don’t realize their own self because of ego.
Naapnoti karmarhah moksham vimoodho abhyasroopirhah I
Dhanyo vigyanmatrerh muktatishthatiavikiriyah II (36)
As ignorant being in habit of seeking happiness from sense objects cannot be free due to repeated indulgence in acts but a wise by simple understanding of self enters timeless freedom.
Moodho naapnoti tadbraham yato bhavtumichhati I
Anichhinamapi dheero dheero hi parambarham roop bhak II (37)
Ignorant desires to know Lord so he can never attain Lord’s stature but wise attains that stature as he is desire less. Desire less ness is attainment.
Niradhara grahvayagra moodha sansar poshakah I
Etasayanarth moolasy moolchheda krito budhei II (38)
Ignorant indulge in transient material activities enhancing their entanglement with world but seeing world only source of misery, wise cuts its roots by being desire less.
Desire is the source of world and being desire less the wise attains peace. Fulfillment of desire causes chain of desires and desire remaining unfulfilled causes delusion and aversion. These two are cause of human behaviour.
Lord Krishna says in chapter 7 of Shrimad Bhagwad Geeta:
ichhadueshsamuthen duvandvmohen bharat I
sarvbhutani sanmoham sage yanti parantap II
yesham tuvantgatam papam jananam punykarmarham I
te duandvmohonirmuktah bhajante mamdrirhvatah II (27-28)
Descendants of Bharat! Crusader of enemy! All beings are deluded because of dualities born out of desire and hate.
Those who are free from sins due to good deeds in many embodiments, they become free of these dualities and they devote themselves to me.
Na shantim labhate moodha yatah shamitumichhati I
Dheerastauvam vinishachay sarvadashantmanasah II (39)
Ignorant is not steady and is always eager for salvation but his desire to attain peace causes illusion but wise being desire less cuts all roots of world and always remains happy in heart.
Kavaatmano darshanam tasya yaddarshanamavlambate I
Dheerastam tam na pashyanti pashayantiatamanamavayaym II (40)
How an ignorant can attain self realization when he takes shelter of illuminated world but the for wise every thing is superimposition of self and there is nothing apart from self. Wise thereby attains self.
Kavnirodho vimoodhasy yo nimbandham karoti vei I
Savramasyeiv dheerasy sarvadaassavkritritamah II (41)
The fool tries to control mind by application of mind which causes further delusion but wise has attained delight in self, there is now no mind to master.
Bhavasy bhavakah kashchin kashchitbhavako aparah I
Ubhayabhavakah kashchidevamev niraakulah II (42)
Some believes in existence of substance other believe in non existence but wise sees nothing except self and remains still in mind.
Shudhamduvayamatamnam bhavyanti kubudhayah I
Na tu jananti sanmohaadyavjeevannivirtah II (43)
Ignorant may believe that Self is one without any other but they are confused of illusion created by material energy, whole life they don’t realize their self and attain peace.
Mumkshobudhiralamanatrerh na vidayate I
Niraalamev nishkama budhirmuktasy sarvadah II (44)
Seeker always takes shelter of its intellect to access all pervading but the self intelligent unbewildered wise perceives nothing except self.
Lord Krishna says in chapter 5 of Shrimad Bhagwad Geeta:
na prihrishyiet priyam prapya nadvijetprapya chapriyam I
sitharbudhirasamudho brahamvidbarahmarhi sithitah I (5. 20)
With reason firm and being free from doubt, wise does not rejoices on obtaining pleasant and is not perturbed on meeting with unpleasant, and the knower of Lord/Self lives eternally in union with Lord.
As self is the cause and affect of nature and its qualities which further result in modifications. a knower of reality is not effected by the changes in circumstances.
A pleasant moment is not rejoicing one for him and unpleasant too has no effect. Every effect of gunas is illusory and perishable.
Pleasure and pain are momentary and no such situation exceeds its time limit and space provided to it by after effect of gunas. so wise is neither perturbed by unpleasant nor is happy with momentary joy. Such a man, freed from his subtle body and gunas which spring up in mind, is wholly filled with presence of Lord and he has nothing to do with sense objects. Hence there is no effect of any situation on him.
Vishayvadvipino veekshy chakitah sharararhathinah I
Vishanti jhatiti kreedannirodhekagrsidhaye II
Nirvasanam harim drishtva tushAarhim vishaydantinah I
Playante na shaktasate sevante kritchatavah II
(45-46)
Finding sensual elephants attacking, ignorant seeks control of mind and forbidding for winning over the desire to seek pleasure from these sense objects.
But the desire less embodied self soul is lion seeing whom the sensual elephants run away stealthily.
Unable to turn away they flatter them. serve this self soul like servants.
Desire less person has been termed as lion for elephants of sensual lust whereas the person having craving for seeking pleasure from sense objects is always afraid of seeking sense pleasure as it appear to be binding to him. He tries to control them by meditation, prohibition and control of mind. Against it desire less embodied self soul remains neutral to sense objects. These don’t disturb him. Desire less persons gets plenty of them but he serves others with theses objects putting them in service of Lord Krishna in other forms.
Na muktikarikaandhante nishanko yuktmansah I
Pashyanchhrivarhsprishanjighrananashannast yathasukham II (47)
Wise does not need to practice ways to seek liberation. He is happy while seeing, hearing, touching, smelling, eating, he lives happily.
Vastusharvarhmatrerh shudhbudhi niraakulah I
Neivaacharmanacharamaudasyam va prapashayati II (48)
Whose mind is still and who has no confusion by mere hearing of truth sees nothing to do or avoid nor he looks to be indifferent.
Yada yatkartumayayti tada tatkurute riju I
Shubham vaapiashubham vaapi tasy cheshtha hi balvat II (49)
Wise does pure and impure acts as per natural coming action very easily, thinking them as reactions of body, His acts appear childlike.
While doing acts he appears to be like a child who has no sense of good or bad. Wise never identifies himself with good or bad deeds as the reactions over which one has no control.
svatryatsukhamapnoti svatantryatparamlabhte param I
svatryatnirvritim gachhet svatryatparam padam II (50)
Freedom from desires is the source of happiness, it is cause of attaining Supreme Self, and one attains tranquility of mind whereby one attains Supreme.
Non attachment with illuminated is freedom. Embodied self soul not realizing self always remains in desires for material world.
In chapter 16 of Shrimad Bhagwad Geeta Lord Krishna has elaborated the condition of those having constant thought of fulfillment:
Chintamaprimeyam ch parlayantamupashritah I
Kambhogparmaam etavditi nishchitah II
Ashapasshshatyerbadhah kamkrodhprayarhah I
Eehante kambhogarthamanyaenarthsanchyan II (16.11-12)
They are engrossed enumerable anxieties till their end and they think that sensory desires and their satisfaction is the main purpose of life.
Bonded by hundred and thousand of desires, they indulge in sense gratification, they earn money by unjustified means to meet their desires.
They are engrossed in hundred and thousand of anxieties relating to their desire for sensory gratification till the end of their life. Never thinking about as to where from they have come, where they have to go after their death, what is the purpose of this human form?
For satisfying their sensory desires, taking it as their prime motive they indulge in earning money by unjustifiable means.
Hounded by numerous desires for sensory satisfaction, absorbed in lust and anger, they acquire ‘wealth’ and property by illegal and unjustified means entering into cut throat rivalry and enmity.
This is the queer picture of so called modern man.
from morning till evening this man is always engrossed and bitten by numerous desires relating to himself, his family, his wife and children, his relatives, making endeavors for acquisition of wealth and property by hook or crook. These persons never think of Lord and his beautiful creation.
There is no end of their desires.
They have divided mind which makes them thinking on various projects for obtaining sense objects. According to them it is the prime concern of human form. They are not able to differentiate fair or foul means of earning wealth.
Acquisition of wealth is their sole purpose of life.
They don’t realize that the wealth shall remain here and for this one is not required to indulge in malpractice. For obtaining wealth they even cheat not only outsiders, but don’t spare their dears. They even don’t hesitate to acquire wealth by indulging in criminal activities.
Akartrituvambhoktrituvam savatmano manyate yada I
Tada ksheerha bhavatayiev samastashchitvritiyah II (51)
When seeker determines that it is neither doer nor enjoyer, it attains peace of mind all its desires become inactive.
Desires rise in mind and these are result of Passion mode of material nature.
Attaining stillness of mind is very difficult. Since long, mind has been accustomed to obtain happiness from senses and their objects. In even human form one is not inclined to self realization. Sense gratification is prime object. After so many embodiments one is blessed to have stillness of mind.
Lord Krishna confirms in chapter 6 Shrimad Bhagwad Geeta:
Paryatnadyatmanastu yogi sanshudhkilvishah I
Anekjanamsasindhastato yati param gatim II (6.45)
The Yogi who in this very life takes up practice attains perfection with help of latencies of many births, and being purged of sin, immediately reaches supreme state.
A yogi who has attained yoga of seeing even ness every aspect and has being doing this practice for many births, being thoroughly purged of sin, forthwith reaches the supreme self in this very life as he has no aversion to any situation by attaining even ness in all beings ,even in Lord Krishna and his universal modification. Lord Krishna is seen every where by such yogi.
Uchhrinkhalapiakritika sithatdhirasay rajate I
Na tu sanspirihchitasy shantimoodhasya kritima II (52)
A wise may appear to indulge in activities not behooving to his stature but such a sage having no pretence and motive does all duties prescribed by material nature without identification and attachment. Activities of such a sage are not binding like that one who is deluded.
Lord Krishna says in chapter 3 of Shrimad Bhagwad Geeta:
Sadrisham cheshathate svasyah prikritergyanvanapi I
Parkritim yanti bhutani nigarah kim karishayati II (3.33)
All living beings follow their natural tendencies: even wise man acts according to his tendencies of his own nature, what is the use of restraint?
All creatures are born with inherent tendencies. A snake when feeling endangered shall bite. A man having no means to satisfy his hunger may beg, steal. This is no exception to the tendency of nature with which beings are born. Even brothers, sisters, parents in a family have different tendencies. Asian, African, English, American, Arabian, all mankind have different tendencies of nature. They have their own ideologies, food habits, customs, festivals, faith and all sorts of way of working. Even a wise also acts as per his tendencies, how the restraint is going to effect.
There is no prohibition on actions but they are to be performed with a sense of detachment and desire for fruit.
The message is for whole human kind.
With doubts dispelled by a clear vision sharpened by non-attachment, embodied soul turns away from multiplicity of world like a man from dream. Shunning all desires one thinks of only infinite self not attaching with modifications seeing one Braham amid the unreality of universe.
The saint like soul does do or say, or think of, anything good or evil; taking pleasure in self, he wanders like an idiot.
Vilasanti mahabhogeirvishanti girigavharan I
Nirasatkalpana dheera abaddha mukatbudhayah II(52)
An embodied self soul may appear to indulge in enjoyments or may retire to mountain caves but being detached with all activities wise remains free.
Kshotriyam devatam teerathamanganam bhupatim priyam I
Drishtva sanpujya dheerasay na kaapi vasna II(54)
Person who is transcendent material desires meets spiritual scholar, Demigod, Holy shrine, desirable woman, King and friend dispassionately.
Bhriteyeh putreyeh kalatreshch dohitreshchapi gotrejeh I
Vihasya dhikrito yogo na yati vikriti manak II (55)
A wise is not perturbed on being ridiculed and looked down upon by servants, sons, wife, daughters, grand children and relatives.
Santushtoapi na santushtah khinoapi na ch khidayate I
Tasyaashcharydashaam tam tam tadrisha ev jante II (56)
Though appearing to be pleased, he is not pleased and while appearing to be lamenting, he not laments. This wonderful state of transcendent can only be known by person of same state.
Kartavyataiv sansaro na tam pashyanti soorayah I
Shunyakara niriakara nirvikarah niramaya II (57)
World means performance of duty but one who has transcendent world has no duty as he has realized himself to be formless, beyond time, all pervading self and immaculate.
This wonderful state can be reached by detachment with body and its relatives who are forming world to bind self soul. They are all transient and changing but self soul is timeless. It has neither born nor killed with death of body. This body has created a world. Sage transcends body, duty and world.
Akurvannapi sankshobhadvyagrah sarvatra moodhadhih I
Kuruvannapi tu kritiyani kushalo hi nirkulah II (58)
Even doing nothing an ignorant is always anxious and distracted but wise appearing to be doing every act wise remains peaceful and unperturbed.
Sukhamaste sukham shete sukhamayati yati ch I
Sukham vakti sukham bhunkate vyavahareapi shantdhiII (59)
A wise always remains at peace in practical life, he is happy while sitting, sleeping, moving about, speaking, eating.
Savbhavadasya nevartilokvadovyavarhararrhinah I
Mahaharad evakshobhaya gatkaleshah sushobhate II(60)
Like deep and still ocean wise is unperturbed in distress in practical life, his sorrows have vanished. He is not like ordinary people.
Nirvritiapi moodhasya parvritirupjayateI
Parvritiapi dheerasya nrivritiphaldayani II (61)
Ignorant trying to avoid doing forbidden work may invite bondage but wise even doing attain liberation by way of detachment.
Lord Krishna says:
yuktah karamfalam tyaktva shantimapnotineshthkim I
ayuktah kamkarerh fale sakto nibadhayate II (12 )
By offering fruit of actions to Lord, a Karamyogi attains lasting peace in form of self realization, where as the ignorant not realizing himself bind his soul by attachment for fruit of acts by desire.
A Karamyogi knowing that he is not the doer and all acts are result of his past deeds culminating in embodiment and nature automatically causes action and reaction, sits without attachment and witnesses all actions with no desire for fruits of actions.
Thus whatever troubles befalls upon him, a Karamyogi takes them as predestined and he takes them as a blessings from Lord as they were due to attachment of actions previously done but whatever is done now he does not attach to them.
Thus he enables himself to realize but ignorant binds himself by way of further attachment and desire for fruit of act executed by nature.
Senses, mind and body are the after effect of nature. So whatever is done by these organs, are caused by nature. The soul embodied is free. It is only the mind which has attained non- existing attachment, it is the formidable mind which creates desire and the like: thence proceed varieties of actions such as satvica, rajas and tamsa and these leads to rebirth in accordance to their attachment.
But if done without desire and attachment they result in liberation.
Parigriheshu veragayam prayo moodhasy drishayate I
Dehe vigalitashasy kav ragah kav viragatah II (62)
Ignorant are often proceed to detach themselves from world, but whose ego of embodiment has vanished these postures make no difference.
It is the ego of embodiment which is binds self soul with world and transmigration.
Lord Krishna says:
Parkritev kriyamarhani gurheih karmarhi sarvashah I
Ahankarvimurhatma kartaahamiti manyate II
Tatvavitu mahabaho gurhkaramvibhagyoh I
Gurhah gurheshu vatant iti matva na sajjate II (3.27-28)
All actions are being performed by modes of nature, but with mind deluded by egoism, embodied soul thinks itself doer.
He who has an insight of respective spheres of the qualities of nature and their actions, holding that qualities are playing with qualities does not attach to them.
In these verses Lord Krishna has made it clear that the satva, rajas and tamsa qualities of nature are the cause of mind, body, and senses and also cause of objects of senses, the actions an embodiment performs during day, night in other sphere of time frame are all result of these qualities and their area of action not only extends to human world but Godly Spheres are also in their domain.
Exclusive satvica attain bodies of Demigods, rajas become Yakshs etc. and tamsika attain embodiments of trees, birds and other like beings. but none is the without effect of these qualities.
Na tadasti prthivayam va divi deveshu va punah I
Satvam prikritiermuktam yadebhi sayattribhigurheih II (18.40)
But a wise man sees the reality and does see the nature performing and result in all action spontaneously. But ignorant one out of egoism thinks him the doer. This egoism is the cause of attachment with mind, senses and body. Soul is not the embodiment, it is different from this elements’ stuff, but attachment with all these modification are so deluding that ‘self’ himself ever free from nature, thinks itself a doer of these actions.
Wise sees through the meddling of qualities of nature and keeps on watching them to perform and by shedding egoism of doer attains liberation
Parkritegurhsamudhah sajjante gurhkarmasu I
Tankritsanvido mandankritsanna vichalyet II (3.29)
Deluded by qualities of nature, persons remain attached to them and their actions; the man of perfect knowledge should not unsettle those ignorant.
if wise man having obtained perfect knowledge come across ignorant attached to gunas and their actions due to their inherent attachment with qualities of nature should not unsettle their mind.
Self soul is responsible to liberate or bind itself. Wisdom is blessed by the grace of lord and it is through this realization bestows on blessed one. Ignorance and delusion is general phenomena. One is shackled to what seems to be treadmill that is powered by greed generated by rajas quality of nature. it takes one from one pursuit of worldly acquisition to another without satisfaction. Whether greed is for money, power or fame, one desires more of it. So energy is spent on what one has and acquiring what one does not have. One is so preoccupied to satisfy this greed that there is no time and energy to strive for liberation.
In such a situation wise man’s advice is likely to end without any effect on deluded souls. Detachment is must for liberation and it comes automatically by devotion to lord. This is the reason that makes lord to deprive his devotees all that which creates attachment and ego.
Bhavanaabhavanasakta drishtimoodhasy sarvada I
Bhavybhavanaya sa tu savasthasyadrishtrooprhi II (63)
An ignorant is always conscious of material possession and lack of it but wise does not see endurance in materialism and does not see any change in what is eternal. This self soul acts as mere witness of thoughts without conscious involvement.
Lord Krishna says:
Matrasaparshastu kontey sheetosharhsukhdukhdah I
Agamapayinoanitayasntanstitakshav bharat II
Yam hi na vaythantiete purusham purusharashbh I
Samdukhsukham dhiram soamritavay kalpate II (2.14-15)
O son of Kunti! The contacts between senses and sense-objects which give rise to a feeling of pain and pleasure, heat or cold, are momentary and ephemeral, therefore, Arjun, ignore them.
Arjun! The wise man to whom pleasure and pain are alike, and who is same in distress and happiness, not tormented by these pairs of contacts, he is eligible for liberation.
Attachment with senses and sense objects are the cause of transitory pain and pleasure.
No sense object can give lasting pleasure or pain.
It is only self realization that gives blessings of detachment from pain and pleasure, joy and sorrow. These pairs come and go as per the effect of previous actions and their reactions caused by attachment with them.
But the witness soul is not affected by them.
Body undergoes the torments of these pairs but self soul is free from these short lived effects. One can feel consciousness unaffected even while body undergoing tremendous mental and physical distress.
It is the mind which is happy or in distress. Feelings are mental exercises.
Whose mind is free from ego of embodiment, it is merely onlooker of acts of nature.
Sarvarambeshu nishkamo yashcharedbalvanmunih I
Na lepastsy shdhasya kiryemarhaniapi karmarhi II (64)
Selfless soul taking up even work of great magnitude acts as an innocent child. While doing he is not bound.
This means that whatever may be the quantum of duty, one is not affected by it as this realized self soul is always egoless. It self lessly performs all his duties.
Sa ev dhanya atamagyah sarbhaveshu yah samah I
Pashyanchhirhvansprishanjighrannashananishtarashmansah II (65
A self realized soul is indeed blessed one who is happy in
every circumstance. He is desire less while seeing, hearing, touching, smelling and eating and drinking.
Kav sansarah kav ch abhasah kav ch sadhyam kav ch sadhanamI
Akashasyev dheerasay nirvikalapsya sarvadah II (66)
Wise is always unaffected like space, for him there is no world; no feeling of it; there is no means or end for him.
Sa jayatiarthsanyasi poorarhsavrasvigrah I
Akritrimoanavvichhane samadhiryasya vartate II (67)
A desire less embodied self soul devoid of any worldly or celestial concern always enjoys its own bliss in self. It is the ultimate winner
Lord Krishna has elaborated the condition of self realized in Chapter three of Shrimad Bhagwad Geeta:
Yastuatamratirev syadatamtripshach manavah I
Atamanayev ch santushatatasya karyam na vidayate II
Naiv tasya kritenartho nakriteneh kashchan I
Na chasya sarbhuteshu kashchitarthvyapashryaah II (3.17-18)
He, who is delighted with his own self alone and is gratified with the self and is content with self, has no duty.
In this world that great soul has no concern with the things done or not done nor does he have any selfish dependence on any kind or creature.
All works are transitory and self is all pervading. Qualities of nature are only temporary modifications. One moment, one is in rage and in next, he is serene. But the witness of all these happenings is unaffected by all changes occurring in body, mind and senses.
That consciousness is our real form and this consciousness is same as in all.
Same super consciousness is pervading all over, in beings, out of beings and beyond that too. But identification and attachment of self soul with mind, intellect, senses and sense objects leads to lust for acquisition of sense objects. This phenomenon leads to desire, greed and anger
A self realized person without attachment to body, mind and senses is self satisfied as he leaves everything to self/lord freeing himself from shackles of multiplicity caused by three fold power of self.
He is not concerned with any person or thing or any being. Seeing self in all, a desire less soul is devoted to self, thinking of self, mind being devoid of any attributes of nature.
What is the profit for man gaining world if one loses one’s soul?
Detachment leads to desire fewer nesses. Whatever one receives through acts of nature, it should be accepted as blessing of lord Krishna. it is the will of Lord Krishna in every aspect of life. One entering into the womb of mother, has nothing with him and when he departs, he has to leave every thing here.
One should receive these things belonging to world with detachment, use them in a detached manner to make himself to be able to devote himself to Lord and while leaving the body, he should have sense of devotion to Lord Krishna.
Yastuatamratirev syadatamtripshach manavah I
Atamanayev ch santushatatasya karyam na vidayate II
Naiv tasya kritenartho nakriteneh kashchan I
Na chasya sarbhuteshu kashchitarthvyapashryaah II (17-18)
He, who is delighted with his own self alone and is gratified with the self and is content with self, has no duty.
In this world that great soul has no concern with the things done or not done nor does he have any selfish dependence on any kind or creature.
All works are transitory and self is all pervading. Qualities of nature are only temporary modifications. One moment, one is in rage and in next, he is serene. But the witness of all these happenings is unaffected by all changes occurring in body, mind and senses.
That consciousness is our real form and this consciousness is same as in all.
Same super consciousness is pervading all over, in beings, out of beings and beyond that too. But identification and attachment of self soul with mind, intellect, senses and sense objects leads to lust for acquisition of sense objects. This phenomenon leads to desire, greed and anger
A self realized person without attachment to body, mind and senses is self satisfied as he leaves everything to self/lord freeing himself from shackles of multiplicity caused by three fold power of self.
He is not concerned with any person or thing or any being. Seeing self in all, a desire less soul is devoted to self, thinking of self, mind being devoid of any attributes of nature.
What is the profit for man gaining world if one loses one’s soul?
Detachment leads to desire fewer nesses. Whatever one receives through acts of nature, it should be accepted as blessing of lord Krishna. it is the will of Lord Krishna in every aspect of life. One entering into the womb of mother, has nothing with him and when he departs, he has to leave every thing here.
One should receive these things belonging to world with detachment, use them in a detached manner to make himself to be able to devote himself to Lord and while leaving the body, he should have sense of devotion to Lord Krishna.
Bahunaatra kimuktein gyattatvo mahashayah I
Bhogmokshniraankshi sada sarvada neerasah II (68)
What use of deliberation! Desire less wise having no concern for worldly or celestial comforts remains free from attachment and aversion.
Lord Krishna says in Shrimad Bhagwad Geeta:-
ragduveshviyuktestu vishyaniindreyerahscharan I
atamvashayervidheyaatma parsadamadhigachhati II
parsade sarvdukhanam hanirasyoupjayate I
parasanchetsyo heashu budhi paryavtithate II (2.64-65)
But a man of disciplined mind, though moving among the objects of senses, with senses under control, free from likes and dislikes attains tranquility of mind.
With the attainment of such tranquility of mind, all his sorrows come to an end and the intellect of such person of placid mind, soon withdrawing from all sides, becomes firmly established in God.
It is the mind which plays either in material world or in spiritual side.
Lord Krishna has repeatedly emphasized surrender of mind unto him.
Ashtavakar in this long deliberation has excelled expression of self realized self soul. Lord Krishna says in Shrimad Bhagwad Geeta:-
Parjahati yada kamansarvanparth manogatan I
Atmanyevatmana tushtah sithatpargyastadouchyateII (55)
Lord Krishna says: When an embodied self soul, gives up all mental desires for sense gratification, when he is satisfied in self by his self alone, then he is termed as steady.
Self soul is desire less. But when it identifies itself with material body, mind, intellect and senses, it starts thinking through the prism of mind, that it is the centre of existence. This false and concocted identification acts as constricting weight on the otherwise free self soul. This is the cause of bondage.
This false ego of embodiment creates crave for sense gratification. The action for sense satisfaction causes reaction in form of pleasure and pain. This all is only false mental exercise and is transitory. One can safely assert that this entire universe is the creation of mind which is one in all but its strange relationship with three modes creates different models like a potter creating different forms of pottery from same clay.
The body, while being a source of material pleasure, is also a source of physical discomfort, disease, ageing and eventually death. The mind is victim of countless thoughts and is definitely conditioned by limited beliefs, emotions and behavior. The false ego of identification with body manifests enemies in form of lust, greed, anger, madness, illusion, and envy. Pure self soul, the real ‘I’ has none of these evolutes. But when it identifies with the cover/material body/body/khetra/ kshar/parkriti, it adopts all the sins which the body has to undergo under the sway of reactions of previous deeds. Then it weeps and smiles as per the fruits. Again it identifies with them, again puts himself in jail of cycle of transmigration.
Death of an embodiment is not the end, it is not final and it is an interval. Once one recognizes one self as servitor of Lord, an eternal self, this interval will end. Life will never end. It will remain in this embodiment or in another one.
When all mental desires vanish, the self soul is satiates in self alone, this self soul is free. This is steady state of detachment. Devotion to Lord is the best method of attaining this state. Lord in 12 chapter, verse 8 Lord Krishna stresses:
Mayiev man adhatsav mayi budhim niveshay I
Nivashyasi mayiev at urdham na sanshyayh II (12.8)
You fix mind upon me, you thrust your intelligence in me, by so doing you will dwell in me.
Mind and intellect are part of inanimate material nature of Lord (verse 4 of 7th chapter) they are changeable and destructible.
Another superior nature of Lord is soul. (Verse 5 of chapter 7)
Inactive mind and intellect coming into contact with superior nature soul, becomes alive like electricity passing in to working electric bulb, due to activation by the impact of eternal. These two thieves striving for Lord, start devoting to him cause cessation of mental concoction and desires for sense gratification. When these desires subside, the self realization is not far off.
Dukheshuanudviganmanah sukheshuvigatsprihah I
Veetragbhaykrodhah sithitdhirmuniruchayte II (56)
He who is neither perturbed by distress, nor attracted to happiness and one who is free from attachment, fear and anger is termed as steady.
In the suffering and happiness, when one is unaffected, he is neither confused in suffering nor he is genial in happiness, free from anger, attachment with body, mind etc., and fear, then he is said to have tranquil mind.
What is to be renounced?
The self has nothing in its possession, then what it can renounce?
One addresses others by naming one’s body, by which name he is generally called. It has never been said that a ‘self’ has born. But it is always said that a son or daughter to someone has born. It means it was an embodied soul having no identity, was born from the womb of a mother. This body has been called a field in chapter 13 verse one:
Idam srirum kontey! khetrum ityabhidheyate I
Etadyo veti tam prahuA khetragya it tadvidah II (13.1)
Lord Krishna says that this embodiment is termed as the field.
He who knows it, sages call him the ‘Knower of the field’.
Every embodiment, whatsoever be the shape, is actually a field through which the blissful self soul ‘jeeva’ enjoys the fruit of his pervious deeds. These fruits are reactions in form of happiness and distress, desire and aversion, love and hate, life and death, an unending list of dualities. These appear to crop up during life time in an embodiment. But a realized soul has a capacity to find happiness in moments of distress.
(Self soul x three evolutes of material nature = action=fruits in form of joy and pain, happiness and sufferings x attachment and identification with actions coming naturally=birth, death and rebirth)
It is not a chemical formula stated in a chemistry book.It is play of spirit and nature causing continuous flow of embodiments, coming into existence and departing like travelers on a railway station.
THE KNOWER OF THIS FIELD IS HE HIMSELF. INVISIBLE BUT SEATED IN THIS BODY AS CONSCIOUSNESS
As consciousness, the Lord is the illuminator of the embodiment. Sages discerning the truth about both, differentiate both in form of self and nature, spirit and matter, materialism and spirituality. Body which is field is actually result of attachment with material nature. Self is eternal but it identifies itself with that material nature in form of body which he is not.
Again in chapter 13 verse 21 Lord Krishna states:
purshah parkritstho hi bhunkte parikirtijan gurhan I
Karnam gurh sagoas sadasad yonijanamasu II
Actually this eternal fragment of Lord Krishna addressed as Kutastho/Ishwarah/ Mamevansho/ Jueevbhutah/ Sanatanah/ Khetragya in various references in Bhagwad Geeta, identifying with material nature, pretend to enjoy the fruit of happiness and distress, goes to different embodiments to purify itself but instead of achieving this attainable goal, identifies itself with those actions, happiness and pain and by this foolishness it also forms relations with co existing embodied self soul. With some of them he is very happy, to others he hates due to some aversion. An onlooker witnesses sees Lord Krishna in every happening. He sees some hidden kindness of Lord in every deed. This embodiment is not an end of life. This is eternal. It will go on till we recognize ourselves if Lord blesses us. In last of all incarnation a self soul when on attuning purification is about to go to his real abode, he is blessed with knowledge by the Lord by which he sees Lord in every incident and in every thing:
Bahunam janmanamante gyanvan mam parpadayate I
Vasudevah sarvamiti sa mahatma sudurlabhah II (7.19)
When everything is Lord, happiness and distress is his blessings then what is the cause of concern. it is the meditation of Lord which causes this disillusion of material attachment. a complete surrender to Lord Krishna is the only way to realize. There is a wonderful revelation in verse 27 and 28 of chapter nine to seek emancipation from the cycle of life and death
Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II
Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)
Arjun! Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.
Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.
All work is subject to change. soul in a particular embodiment having been attached with it does acts of, eats to attain satisfaction and health, with satvica leaning it makes sacrifices with a purpose to attain liberation and if has some interested motive, it may do that with a purpose to go to heaven, and some time he gives alms, and also takes a recourse to penance to get rid of worldly misfortunes,
Lord says whatever good or bad is done it should be surrendered to me. By doing so embodied soul shall be free from the bondage of fruits of actions of embodiment, which are essentially result of past deeds and are done by embodiment to undergo them.
Attachment with actions, desires of fruit, pushes soul self in association with qualities of nature, into worldly pit and bitten by the non- stop time snake, it again indulges in same action and desires, their satisfaction all again resulting in transmigration.
If one surrenders all deeds to Lord and keeps itself unattached, it slowly and slowly develops infatuation towards Lord. Giving up riches, enjoyment and happiness for the sake of Lord, making sacrifices, gifts, and penance to Lord ascertains detachment of self soul with them which ultimately releasing soul from bondage. One can attain one’s own self by detachment of body, mind, intellect, senses and their objects
It is very easy to renounce what is not ours’. Every thing of which we claim belongs to that material world and is its proprietorship vests in Lord Krishna and if we surrender this to real owner, we free ourselves from the sin of committing theft:
tavdeeyam vastu Govind tubhayam ev samarpaye
Whatever you have given us lord Krishna, it is surrendered to you
As embodied soul surrendering all deeds good or bad to Lord, attains yoga of renunciation, transcending pleasure and pain, misery in hankering after sense pleasures stands liberated from cycle of birth and death.
Yah sarvatraanabhisanehatattatprapya shubhashubhamI
Naabhnandati na dueshti tasya prgya pratishthitahII(57)
He, who is, in this material world, remains unaffected by on attaining good and bad circumstances, on attaining evil circumspect, he is not perturbed, nor on attaining favorable results he is not overjoyed.
This is the consciousness fixed on the Lord, seeing Lord in every where and in every object.
Let us try to understand what we do practically. when we refer to a healthy person we call him health conscious and this list goes on increasing with different prospects like god conscious and many more like these. This word implies awareness of surroundings. Consciousness is itself not awareness, the awareness come to another material entity that is mind. a peculiar circumstance for one may bring happiness and sorrow to other. the person whose mind is controlled does not see any difference between circumstances of happiness and sorrow. For him it is all pervading Lord dominating every moment. In material world sorrow and happiness are bound to come and go. Lord in verse 14 and 15 has explained this aspect by advising Arjun to tolerate these dualities. Lord in this chapter has unfolded the real way of self realization. When a man is able to see the dualities of happiness and distress, iron and gold representing same graceful Lord, he reaches the stage of Lord himself.
In chapter 14 too Lord has devolved on the qualities of a person transgressing the three evolutes of material nature:
Parkasham ch parvirti ch mohamev ch pandav I
Na duveshti sampritani nivritani na kankshayati II
Samdukh such swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhirastulyanindaatamstuti II
Manapmanyostulyastulyo mitraaripakshyo I
Sarvaarambhprityagi gurhanatitah sa uchayte II
Mam ch yo ayaybhcharerhbhaktiyogen sewate I
Sa gurhansamteetyaetan barahambhuyae kalpate II
Barhamano hi partithaahamamritasyaavavysya ch I
shashwat ch dharmasya sukhasyaekantikasya ch II (14.23-27 )
He is neither disturbed when the effect of three qualities viz. knowledge, work/action or sleep laziness prevails nor he desires them to come when they are off.
He who sitting like a witness is not disturbed by gunas (three qualities of material nature) and who knowing that gunas (three qualities of material nature) are moving among gunas (three qualities of material nature), remains established in identity with god/self and never falls from this position
He, who is once established in self, for him there is no difference between sorrow and joy, he takes the clod of earth, a stone, a piece of gold as equal value, for him pleasure and displeasure are alike and same he treats censure and praise.
He who is indifferent to honor and dishonor, sees sameness for him friend and enemy , he has lost the feeling of doer ship in all actions is stated to be above three modes of nature.
He who constantly worship me through yoga of exclusive devotion, transcending these three qualities of nature, he is eligible to attain Brahman. Asr I am the ground of imperishable Brahman, of eternal nectar, of immortality, of the eternal virtue and unending immutable bliss.
The mind is swayed by the past deeds and accumulations in form of tendencies. Body is the result of karmic reaction of attachment with three modes of material nature. In a new incarnation the self soul gets the senses, intellect and mind as per the requirement to undergo the karmic reaction in the body. so when knowing that these karmic reactions are to be definitely undergone one sees these acts coming naturally through act of senses. when it is not of one’s choice, then there is an happy state to see these dualities as blessings of Lord. Mind dwells on sense objects experienced or heard of in many bodies it has obtained till now, when it goes to new body, sleeps over the past and identifies itself with new one.
Though the self soul is free from all bondage but when it follows the mind like lover following his fiancée, it subjects itself to bondage.
This bondage does not exist but the identification with subtle body binds the eternal self with action/sorrow-joy, hatred –desire and unending pairs like this.
When one is able to renounce the attachment with body and its relations in this distressful material world, he recognizes his own self. With this recognition, reality dawns upon him that the body he has occasionally got is not his ‘self’ rather it is the outcome the past works of the previous body or bodies. his identification with it is nothing but fake and unreal. Body is transitory. It is fake cover of material nature.
Being enlightened of fact that self being eternal part of ‘supreme self’ one now does not identify itself with any deed of this body.
For him now there is no difference in pairs of sorrow or joy, hot or cold and like pairs.
Inscrutable power of supreme self, ‘Maya’ consisting of three gunas (three qualities of material nature), creates through them, innumerable modifications. all pairs of these modifications consisting of not only animate but inanimate too and the feelings and their likes are also because of these qualities. one with realization does not differentiate between them.
Even scolded by wicked or insulted, ridiculed ,calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- being thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.
Lord Krishna is the supreme self, Braham - existence-knowledge- bliss absolute. As he is the originator of all this and many other galaxies, he holds the key to peace, eternal and material prosperity.
In the case of dualities, a realized self soul remains serene and unperturbed.
Yada sanharte chayamj kurmoanganiv sarvashah I
Indriyarhiindriyarthebhaystasy pragya partishithitah II(2.58)
When a realized one withdraws all his senses from their sense objects like tortoise withdrawing senses in his shell, then the intellect of this person is steady.
Mind swayed by past works goes from one sphere to another .accompanied by the five senses. The spirit which is distinct from mind follows it. Identification of conditioned embodied soul with mind causes all this invincible trouble of bondage. Insatiable senses are like fire which, if not controlled, may cause havoc, so are the senses uncontrolled. All sins are committed to satisfy theses senses. A realized person withdraws senses from their objects like a tortoise.
A tortoise resides in a shell. Seeing any coming onslaught, the tortoise withdraws his feet, mouth, eyes and other senses within shell.
Ear, nose, palate, eyes and skin are five organs of knowledge, tongue, hands and legs are organs of action and mind is both. Sound, touch, taste, smell and cooler are five sense objects. Motion, speech, exertion and manual art are effects of organs of action. All these require regulation so that one is able to liberate one self from the clutched of bondage and go to one’ own self
Lord Krishna in chapter 16 exhorts all the embodied self souls to act as per the regulation laid down in Holy Scriptures.
Tasmachchhastram parmarham te karyakaryvayavasittou I
Gyatva shastravidhanoktam karam kartumiharahsiII (16.24)
The Scriptures are proof of what duty is and what not, duty is and knowing this from scriptures, you are entitled to act.
Scriptures are proof for what to do and what not to do. Certain principles of material prosperity have been given in Holy Scriptures. Sense control is foremost for spiritual progress. Altogether sense prohibition has not been prescribed. The tongue has been given to recite: Lord’s name and his supreme tales, not for eating and enjoying specie food. One eats foods for sustenance but 99% person don’t posses this perception. All the senses have a way out to serve the Lord. a realized man controls his senses within a parameter.
When this liberated self soul is able to control his senses like a tortoise, his intellect stands established.
Vishya vinivartante niraaharasy dehinaahI
Rasvrajam rasoapiasya param drishtva nivartate II (2.59)
Forbidding senses from sense objects entail control of senses but the desires from enjoying them is not extinguished. But the person who has realized self, his palate of his sense objects vanishes.
This verse is verily sign of highest point of devotion. Reaching such a mile stone of spirituality, the devotee becomes desire less, which is the peak point of self-liberation. One now sees the nothing except Lord. He finds the overflowing mercy of Lord in every aspect of life of his embodiment.
If a human being is deprived of sense objects by force or denial, he goes on thinking about the way to satiate that urge. Verse 6 and 7 of chapter three put these phenomena as:
Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah miyhyacharah sa uchayate II
Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa vishishayte II (3.6-7)
One who outwardly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remaining unattached, is able to undertake yoga of action through those organs, he excels.
The real factor for causing bondage is the attachment and mind is the root cause of attachment. One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experimenting or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set. One remembers his past pleasure and pain because of this memory and attachment to it. The memory is to analyze own self, Lord and attaining self realization.
Outwardly restraining the organs of senses and action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute the process of bondage.
It is the control of senses organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its act but if the doer (who is actually not doer) does not identify itself with body it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with the fruits and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage.
As soon as reality of Material nature, Eternal nature of Supreme Self dawns upon the seeker, taste for sense gratification subsides. Due to development of higher taste of devotion to Lord Krishna increases day by day.
To him this is not an ordinary happiness; rather it is transcendental happiness well beyond the reach of sense objects, it is realization of self.
The inclination to enjoy a sense objects is contacted with one’s being conditioned to certain acts out of ego. This urge remains in mind in form of ego, which further involves mind set followed by the self soul to act in the material world full of distress and misery. As long this ego and desire for material enjoyment subsists, the transcendental progress does not take off. But the mercy of Lord Krishna takes the devotee to that point from where he becomes averse to sense enjoyment.
Yatato hiapi kontey purushach vipashchitah I
Indraiyani parmathini haranti parasabham manah II (2.60)
The agitating senses forcibly over power the mind of yogi having complete knowledge of discrimination.
Lord Krishna is stressing the importance of regulation of relation of senses with sense objects. While in material world embodied self soul can not remain without action. To maintain body one has to eat, but eating the vegetarian food only to nourish body is a necessity. Such is a case for all other senses.
Vedic scriptures have made regulations for the senses and sense objects. One can follow these but devotion to Lord, complete surrender to his lotus feet build up distaste for sense objects and material world. Where there is devotion to eternity, there is a certain aversion to materialism. Senses even overtake great yogis who try to reach the peak of attainment. In Ramayana there is a story of Devarshi Narada having developed ego of winning the sex urge, gone to Lord Vishnu even though he was advised against it by Lord Shiva. Narrating his feat to Lord Vishnu he made for his routine of visiting different planets. While returning from Vikunth he found a beautiful kingdom put up by Lord’ power, where he was so attracted to the princess that he wanted to marry her and went to Lord to make him beautiful like himself so that he may marry that princess. Though he was made to look like monkey, yet he could not understand mystery. The princess shunned him and put the marriage garland on the neck of Lord who took away the princess. Sage Narada was so upset that he inflicted a curse on Lord to bemoan for a woman in next incarnation and the shape which he gave Narada, those species will help him. Lord accepted this curse and was found crying for his beloved Seeta like a human being. One cannot claim complete subjugation of senses unless one attains Lord’s mercy.
Tani sarvarhi sanyamya yuktaeet matparah I
Vashe hi yasyeindriyarhi tasy prgya partishithitah II (2.61)
Lord tells to Arjun to control all his senses and stay devoted to Him. Whose senses are controlled, he is of steady intellect.
All senses automatically abstaining from their objects and serving the Lord, mind fixed on his lotus feet, ear hearing tales about the pass time of Lord, eyes having spectrum of Lord’s figures, feet traveling to his temple and abode of Lord, nostrils smelling the flowers, leaves surrendered to Lord, his desire to attain the perception of Lord, hand making offerings to Lord, head bowing before Lord in obeisance.
These activities of devotion when become a routine, then the devotee has no moment left to think of senses. But for mere maintenance of one’s body that to serve the Lord and to meditate him, a devotee is blessed with complete control of his senses. Surrender to Lord is of utmost importance as it leads to liberation. Liberation does not mean to going to some other sphere. It is freedom from attachment of body, mind, intellect, senses and their evolutes. Lord Krishna has used word ‘matparha’ at many places in his eternal message, which means complete surrender of all the above conditioning of self soul.
Mahadadi jagatduveitam nammatravijhimbhritam I
Vihaye shudhbodhasya kim kritiyamavshishyate II (69)
Entire universe is existing as duality in form of different names. Who has realized reality what duty it has to perform?
Bhrambhutamidam sarvam kinchitnaastinishchayyi I
Alakshyasafururhah shudhah savbhaven shamyati II (70)
One who sees this world as mere illusion and non-existent, that self soul is fee. The self soul who remains free from mere appearance remains at eternal peace.
Mental exertion is the root cause of unhappiness. If the embodied self soul is detached with mind, it is peaceful as peace and tranquility is its nature. Soul is eternal nature of Lord Krishna but on being identified with material nature, it has self imposed trouble of being distressed. See whatever may happen your consciousness is never perturbed but it is your psychological relationship with world whereby you feel happy or distressed. An awakened self soul remains same in every situation. On attaining wisdom and detachment from apparent illusory world is self realization.
Shudhsafurarhroopasay drishybhavamapashyatah I
Kav vidhi kav veragyam kav tyagah kav shamoapi va II (71)
Pure consciousness is awareness without any rule of conduct, renunciation, asceticism, as this entire rise from materialism.
Safurtoanantruperh parkritam ch na pashayatah I
Kah bandhah kav ch va mokshah kav harshah kav vishadattaII (72)
One who perceives non existence than all pervading self, for him there is no joy, no distress, no bondage, no liberation.
All these are mental conceptions. Mind is the source of all illusion and it is the mind which can shed these non existing features.
Budhiparyantsansare mayamatram vivartate I
Nirmamo niraahankaro nishkamah shobhate budhah II (73)
Intellect is the source of illusion involving embodied self soul with world and a wise devoid of desire, attachment and ego of embodiment stays in body splendorous till it leaves.
All activities pertain to material nature. These are direct result of interaction of three modes of material nature. These modes remain inactive without activation by coming in contact with eternal nature of Lord Krishna. As soon self comes in contact with these modules through mind and intellect, they are illuminated. All activities are done through senses with sense objects by being marshaled by intellect.
Lord Krishna says in Shrimad Bhagwad Geeta that:
Gyanam geyam parigyata trivadha karamchodna I
Karrham karam karteti trividhah karamsangara II (18.18)
The knowledge, objects of knowledge and knower, these are the motivator of action. Doer, the organs and activity- are three constituent of action.
Knowledge, knower and objects of knowledge are instruments of motivation to know.
Knowledge and objects of knowledge exist but the knower has fallen into an ignorance trap.
Becoming doer of activity of senses, mind and intellect and organs of senses with sense objects, the self has created this entire universe by mindset.
So knowledge, knower and objects of knowledge are motivator and the doer, organ and activity are constituent of action.
As soon as the ego of embodiment vanishes, Self Soul, does not involve in activity, it stays as witness of activities of embodiment
Gyanam karam ch karta ch tridhev gurhbhedtah I
Prochayate gurhsankhyane yathavatchhirun tanapi II (18.19)
The knowledge, action, and doer are of three kinds as propounded by the wise knowing the elements of three qualities of material nature.
Since entire universe is creation of three evolutes of material nature, therefore
The embodied eternal self, obtains different type of knowledge, quality of action and his own peculiarity as per domination of the each quality of nature. These factors are deeply influenced by the three modes of material nature.
The purpose of Eternal message of Lord Krishna is to negativate the influence of material nature, on eternal self and direct him to its real home.
Ashtavakar has made a direct hit on material world and assailed the material nature captivating self soul in illusion by inserting ego of embodiment in mind. As soon as attachment to action and desire goes away the self soul waits for the actions of body being exhausted.
Akshayam gatsantapamatamanam pashyato muneh I
Kqv vidya kav va vishvam kav dehoaham mameti va II (74)
Once knowing and realizing self, wise is free from dualities of world, for him there is no use of knowledge, no world, no attachment with embodiment and its relations.
He is a seer of play of material nature through its modes which have created this material body and material worlds.
Condition of such a realized self soul has been presented in following verses of chapter 14 of Shrimad Bhagwad Geeta. Lord Krishna says;
Udaseen vad aseeno gurheryorna vichalayete I
Gurha vartant itiev yoavtithti nengate II
Samdukh sukh swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhieastulyanindaatamstuti II
Manapmanyostulyastulyo mitraaripakshyo I
Sarvaarambhprityagi gurhanatitah sa uchayte II(14. 23 -26)
He who sitting like a witness is not disturbed by gunas (Three qualities of material nature) and who knowing that gunas(Three qualities of material nature) are moving among gunas(Three qualities of material nature), remains established in identity with God/self, never falls from this position
He who is once established in Self, for him there is no difference between sorrow and joy, he takes the clod of earth, a stone, a piece of gold as equal value, for him pleasure and displeasure are alike and same he treats censure and praise.
He who is indifferent to honor and dishonor, sameness for him friend and enemy , he has lost the feeling of doer ship in all actions is stated to be above three modes of nature.
Nirodhadini karmarhi jahati jaddhiryadi I
Manorathanparlapanshch kartumapnoti tat ksharhat II
When embodied self soul leaves the practice of detachment, he next moment starts talking high about his material desires and plans to cherish them.
A weak minded self soul content on some sort of meditation is able to concentrate mind for some period but as soon as leaves this practice he is again engrossed in material efforts with desire to attain their result.
Display of desire and attachment is constant. Momentary detachment does not work.
Mandah shurtvaapi tadvastu na jahati vimudhtamI
Nirvikalpo bahiryatnadantravishayalalsah II(76)
An ignorant attains momentary detachment while hearing about the oneness of self and Supreme Self but out of lust, inwardly he is engrossed speculation of fulfillment of material desires.
Gyanadbalitkarma yo lokdrishityaapi karamkrit I
Naapnotiawsaram kartum vaktumev na kinchan II (77)
Though wise may appear to be doing actions but this self soul mentally does nothing as he is detached with those actions coming naturally. It has no occasion to do or say something.
Kav tamah kav va parkashova hanam kav ch na kinchan I
Nirvikarasya dheerasy niraantakasy sarvada II (78)
Free from false ego and fear, this patient realized self soul has no use of knowledge, no ignorance, nothing to sacrifice, not even something and nothing.
This unique situation of a Yogi has been described in verse 22 of chapter 14 Shrimad Bhagwad Geeta by Lord Krishna:
Parkasham ch parvritim ch mohamev ch pandav
Na dvethi samprivritani na nrivritani kankshayti (14. 22)
Shri Bhagwan said: Arjun he who hates neither light of knowledge, nor activity, nor even stupor, when prevalent nor longs for them when they have ceased.
First of all the all kindled soul is unaffected when wisdom outcome of goodness mode of material nature (satva) endows upon it, activity born out of passion mode (rajas) and stupor created by ignorance mode (tamsa) as he has attained a position sublime to these modes.
He is always conscious of his inner self.
He is ever alert, being master of senses, desire less, freed from the all three modes, while waiting for the time of leaving the embodiment and going to its real abatement of ‘Braham’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.
Kav dheiryam kav vivekituvam kav niranataktaapi I
Anirvachyasavbhavasaya nihsavbhavasya toginah II (79)
As he has lost his identification with modes of material nature for him there is no steadiness, no wisdom and what is fearlessness for him?
As an individual Self Soul is not different from All pervading Supreme Self consisting of all opulence, for the realized one there is no chance of material indulgence. He is neither to lose nor to gain something. His body undergoes actions vide destiny for which he has no gain, no loss.
Na savargo neiv narko jeevanmuktirnam cheiv hi I
Bahunaatra kimuktein yogdrishtya na kinchan II (80)
For a realized self soul, there is no heaven, no hell, not only this for him there is neither liberation not bondage.
There is no use of talking much.
There is nothing except self when realization dawns upon.
Material body has no die when self soul departs from it and individual self soul and Supreme Spirit is same which has never been born not have ever destroyed.
Shrimad Bhagwad Geeta says:
Na jayate mriyate va kadchinnayam
bhutva bhavita va na bhuyah I
Ajo nityah shashvatoayam puararho
na hanyate hanymane sharire II (2.20)
Soul is never born nor it dies; nor does it become so only on being born. It is unborn, eternal, ever lasting and ancient; it does not die even though body is slain.
Lord Krishna is unfolding truth of life.
Life is not only to eat, drink and be merry.
It is certainly beyond that.
The human form is mini universe and self realization is so easy in this form that the top most of the sinners has a chance to realize his true self by devotion to Lord.
By chanting his names, one is able to clean his consciousness.
Complete surrenders of every act unto Lord free self soul.
All remaining play belongs to material nature and Ashtavakar reposes this fact.
Neiv prathayate labham naalabhaanushochayati I
Dheerasy sheetalam chittamamritainev puritam II (81)
Cool minded embodied self soul is always flowing nector in his heart. He has no desire for profit nor he wails for loss.
Na shantam stoti nishkamo na dushtamapi nindati I
Samdukhsukhtriptah kinchitkritayam na pashayati II (82)
This self realized self neither praises sage nor did insults wick. He is same in distress and comfort and sees no duty for itself.
He is free from the body and it evolutes in form of actions and reactions.
Dheero na duveshthi sansaramatmanam na drikshayti I
Harshamarashvimukto na mrito na jeevati II (83)
A steady self soul does not hate the material world nor desires to attain self realization. Being free from love and hate, it is neither dead nor alive.
Nissanwehah putradarou nishkamo vishayeshu ch I
Nishchantah savshareereapi nirashah shobhte budhah II(84)
It has no infatuation for sons and wives and it is desire less of sense objects. He is even carefree about his embodiment and has no desire fro next moment; such a wise self is glorious.
Tushti sarvatra dheerasay yathapatitvartinah I
Svachhandam charto deshanyatrastamitshayinah II(85)
Sleeps at place where Sun sets, may wander as he pleases, he is internally content may behave according to the person, steady soul is always happy.
Patatuudetu va deho naasya chinta mahatamanh I
Savbhavbhumivishrantivismiritahasheshsansrite II (86)
Who has rooted in self by his nature, this self realized has no thought of being born or being reborn, this self soul is indifferent to death and birth today.
Akinchanah kamcharo nirduvandvashchhinsanshayah I
Asakatah sarvbhaveshu kevalo ramate budhah II (87)
Wise stands alone, caring for nothing, free from desire, devoid of duality, free from doubt. This self soul is not desirous of material acquisition, is truly blessed.
Nirmamah shobhate dheerah samloshtshamkanchanah I
Subhinnhridaygranthi vinirdhootrajastamah II (88)
Devoid of ego, his doubts about self and world are astrayed. This realized one sees no difference in lump of soil or gold, stone, it has no attachment anywhere. This realized self attains glory.
Sarvatraavdhanasya na kinchitvasna hridi I
Muktaatmanovitriptasya tulna ken jayate II (89)
A liberated soul is content and indifferent, it has no desire and this self soul has no parity.
Janannapi na janati pashayannapi na pashayati I
Bruvannapi n ach barute koanyoavasnaadrite II (90)
Who can precede a self realized who even while knowing does not know, seeing does not look, talking does not talk.
Bhikshuva bhupatirva yo nishkamona shobhte I
Bhaveshu galitah yasyashobhnaashobhnah matti II (91)
May be a King or Penniless but desire less one is glorious. Who is indifferent to the purity or impurity of worldly things no longer sees good or bad
Kva svachchhandayam kav sankochah kva va tatvanishchayah I
Nirvyajajarvbhutasy charitarthasy yoginahII(92)
Wise is pure in thought, simple and perfect in his endeavor. For him where is liberation, restraint and desire for attaining truth?
Once realized self there exists no doubt about the fact there is nothing except all pervading self.
Atamvishrantitripten nirashen gataartina I
Antryadanubhayet tatkatham kasy kathayate II (93)
Who is content and relaxed in self, free from happiness and misery, how inner experience of such Self Soul can be described and to whom?
Who has transcended desire and who is free from sorrow, who feels happy with inner most, how one can describe the experience of such a realized soul.
Suptoapi na supuaptou ch savapaneapi shayito n ach I
Jagreapi na jagarti dheerastriptah pade pade II(94)
Wise is satisfied at every moment of life, his state never varies, this self soul while sleeping does not sleep, while daydreaming he is not dreaming, with eyes open it is wakeful.
Gyah sanchitoapi nishchintah sendriyoapi nirindriyah I
Sabudhirapi nirbudhih sahanakaroanahankritih II (95)
Appearing to be thoughtful it does not think, appearing to be indulging in senses, it actually does not indulge, appearing to be intellect, it is devoid of thought, though appearing to be a body he is not a body.
Na sukhi n ach va dukhi na virakto na sangwan I
Na mumukshurna va mukto na kishchin na kinchin II (96)
This realized soul is neither happy nor distressed, neither renouncer not attached, he is neither seeker nor liberated, neither this nor that.
Vikshepeapi na vikshipatah samadhou na samadhiman I
Jadhayoapi na jadho dhanyah panditenapi na panditah II (97)
Wise one is though distracted is in still state, he does not meditate
While meditating, appearing to be ignorant but very clear, appearing to be learned, he knows nothing.
Mukto yathsitsathatisavasasthah kartikartavyanivritah I
Sanah sarvatra vetrishnann samaratiakrit kritam II (98)
Wise one is liberated from action and what is duty, this self soul is always desire less is always and every where same.
Na priyatwe vandymano nindyamano na kupayati I
Nevoduvijati samararhe jeevane na abhnandati II (99)
Wise is not happy when being praised, not annoyed when being showered with blames, he is same in life and death
Na dhavti janaakrirham naarhayamupshantdhih I
Yath tatha yatra tatra samevaavtishthate II (100)
Having tranquility of mind this self soul neither seeks any public gathering nor wilderness; he is same wherever it goes.
Lord Krishna in Shrimad Bhagwad Geeta has stressed all beings to be desire less to achieve the ultimate end of human life. A desire less person does not wish to acquire material acquisition. He sees same self abiding in every aspect of life.
Following references are eloquently express the condition of a wise:
Parjahati yada kamansarvanparth manogatan I
Atmanyevatmana tushtah sithatpargyastadouchyateII (2.55)
Lord Krishna says: When an embodied self soul, gives up all mental desires for sense gratification, when he is satisfied in self by his self alone, then he is termed as steady.
Dukheshuanudviganmanah sukheshuvigatsprihah I
Veetragbhaykrodhah sithitdhirmuniruchayte II (2.56)
He who is neither perturbed by distress, nor attracted to happiness and one who is free from attachment, fear and anger is termed as steady.
Yah sarvatraanabhisanehatattatprapya shubhashubhamI
Naabhnandati na dueshti tasya prgya pratishthitahII(2.57)
He, who is, in this material world, remains unaffected by on attaining good and bad circumstances, on attaining evil circumspect, he is not perturbed, nor on attaining favorable results he is not overjoyed.
Yada sanharte chayamj kurmoanganiv sarvashah I
Indriyarhiindriyarthebhaystasy pragya partishithitah II(2.58)
When a realized one withdraws all his senses from their sense objects like tortoise withdrawing senses in his shell, then the intellect of this person is steady.
This is the not the condition of a worldly wise person. A worldly wise person always has a dwindling nature.
Moment he is in company of some realized one he seeks salvation but the moment he leaves that he is flying with accumulation of desires and mental speculation.
Vishya vinivartante niraaharasy dehinaahI
Rasvrajam rasoapiasya param drishtva nivartate II (2.59)
Forbidding senses from sense objects entail control of senses but the desires from enjoying them is not extinguished. But the person who has realized self, his palate of his sense objects vanishes.
This verse is verily sign of highest point of devotion. Reaching such a mile stone of spirituality, the devotee becomes desire less, which is the peak point of self-liberation. One now sees the nothing except Lord. He finds the overflowing mercy of Lord in every aspect of life in embodiment.
If a human being is deprived of sense objects by force or denial, he goes on thinking about the way to satiate that urge. Verse 6 and 7 of chapter three put these phenomena as:
Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah miyhyacharah sa uchayate II
Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa vishishayte II (3.6-7)
One who outwardly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remaining unattached, is able to undertake yoga of action through those organs, he excels.
Self soul is desire less. But when it identifies itself with material body, mind, intellect and senses, it starts thinking through the prism of mind, that it is the centre of existence. This false and concocted identification acts as constricting weight on the otherwise free self soul. This is the cause of bondage.
This false ego of embodiment creates crave for sense gratification. The action for sense satisfaction causes reaction in form of pleasure and pain. This all is only false mental exercise and is transitory. One can safely assert that this entire universe is the creation of mind which is one in all but its strange relationship with three modes creates different models like a potter creating different forms of pottery from same clay.
The body, while being a source of material pleasure, is also a source of physical discomfort, disease, ageing and eventually death. The mind is victim of countless thoughts and is definitely conditioned by limited beliefs, emotions and behavior. The false ego of identification with body manifests enemies in form of lust, greed, anger, madness, illusion, and envy. Pure self soul, the real ‘I’ has none of these evolutes. But when it identifies with the cover/material body/body/khetra/ kshar/parkriti, it adopts all the sins which the body has to undergo under the sway of reactions of previous deeds. Then it weeps and smiles as per the fruits. Again it identifies with them, again puts himself in jail of cycle of transmigration.
Death of an embodiment is not the end, it is not final and it is an interval. Once one recognizes one self as servitor of Lord, an eternal self, this interval will end. Life will never end. It will remain in this embodiment or in another one.
When all mental desires vanish, the self soul is satiates in self alone, this self soul is free. This is steady state of detachment. Devotion to Lord is the best method of attaining this state.
It is very easy to renounce what is not ours’. Every thing of which we claim belongs to that material world and is its proprietorship vests in Lord Krishna and if we surrender this to real owner, we free ourselves from the sin of committing theft:
As embodied soul surrendering all deeds good or bad to Lord attains yoga of renunciation, transcending pleasure and pain, misery in hankering after sense pleasures stands liberated from cycle of birth and death.
This is the consciousness fixed on the Lord, seeing Lord in every where and in every object.
Let us try to understand what we do practically. When we refer to a healthy person we call him health conscious and this list goes on increasing with different prospects like god conscious and many more like these. This word implies awareness of surroundings. Consciousness is itself not awareness, the awareness come to another material entity that is mind. a peculiar circumstance for one may bring happiness and sorrow to other. the person whose mind is controlled does not see any difference between circumstances of happiness and sorrow. For him it is all pervading Lord dominating every moment. In material world sorrow and happiness are bound to come and go. Lord in verse 14 and 15 of chapter 2 in Shrimad Bhagwad Geeta has explained this aspect by advising Arjun to tolerate these dualities. Lord in this chapter has unfolded the real way of self realization. When a man is able to see the dualities of happiness and distress, iron and gold representing same graceful Lord, he reaches the stage of Lord himself.
Even scolded by wicked or insulted, ridiculed ,calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- being thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.
Mind swayed by past works goes from one sphere to another .accompanied by the five senses. The spirit which is distinct from mind follows it. Identification of conditioned embodied soul with mind causes all this invincible trouble of bondage. Insatiable senses are like fire which, if not controlled, may cause havoc, so are the senses uncontrolled. All sins are committed to satisfy theses senses. A realized person withdraws senses from their objects like a tortoise.
A tortoise resides in a shell. Seeing any coming onslaught, the tortoise withdraws his feet, mouth, eyes and other senses within shell.
Ear, nose, palate, eyes and skin are five organs of knowledge, tongue, hands and legs are organs of action and mind is both. Sound, touch, taste, smell and cooler are five sense objects. Motion, speech, exertion and manual art are effects of organs of action. All these require regulation so that one is able to liberate one self from the clutched of bondage and go to one’ own self
The real factor for causing bondage is the attachment and mind is the root cause of attachment. One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experimenting or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set. One remembers his past pleasure and pain because of this memory and attachment to it. The memory is to analyze own self, Lord and attaining self realization.
Outwardly restraining the organs of senses and action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute the process of bondage.
It is the control of senses organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its act but if the doer (who is actually not doer) does not identify itself with body it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with the fruits and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage.
As soon as reality of Material nature, Eternal nature of Supreme Self dawns upon the seeker, taste for sense gratification subsides. Due to development of higher taste of devotion to Lord Krishna increases day by day.
To him this is not an ordinary happiness; rather it is transcendental happiness well beyond the reach of sense objects, it is realization of self.
The inclination to enjoy a sense objects is contacted with one’s being conditioned to certain acts out of ego. This urge remains in mind in form of ego, which further involves mind set followed by the self soul to act in the material world full of distress and misery. As long this ego and desire for material enjoyment subsists, the transcendental progress does not take off. But the mercy of
Lord Krishna takes the devotee to that point from where he becomes averse to sense enjoyment.
Yatato hiapi kontey purushach vipashchitah I
Indraiyani parmathini haranti parasabham manah II (2.60)
The agitating senses forcibly over power the mind of yogi having complete knowledge of discrimination.
Lord Krishna is stressing the importance of regulation of relation of senses with sense objects. While in material world embodied self soul can not remain without action.
Tani sarvarhi sanyamya yuktaeet matparah I
Vashe hi yasyeindriyarhi tasy prgya partishithitah II (61)
Lord tells to Arjun to control all his senses and stay devoted to Him. Whose senses are controlled, he is of steady intellect.
Dhayayto vishiyanpunsah sangteshuupjayate I
Sangadsanjayate kamah kamatkrodhoabhijayate II
Krodhatbhavati sammoha sammohat smiritivibharamahI
Samiritirbhanshad budhinasho budhinashatparhashayatiII(2.62-63)
Thinking about sense objects, it brings attachment with sense objects, attachment breeds lust, lust results in anger which further leads to delusion, which causes loss of intellect and this leads to fall.
This is brief analysis as to what happens by attaching with sense objects. When one conditioned self soul, out of conditioning to material attachment and sense of enjoyment, contemplates sense objects, it brings about an attachment with them, which results in a chain of desires, desire being remained unfulfilled results in breeding frustration, this frustration brings delusion. Deluded one loses memory; this diminishes intellect, with loss of intellect one again goes to the grip of material nature in three modes.
Identification with material body, the self soul follows the mind set which, out of practice in previous series of bodies contemplates on senses and their objects in material forms. It leads to attachment which develops in lust. When there is some obstruction in fulfillment of lust, it leads to anger. Anger causes frustration, delusion and loss of intellect. All these are materialistic symbols which affect the life of embodied soul. The deeper it identifies with sense objects, deeper it goes to acquire lust, anger, frustration, delusion, and intellect and steep fall in material world.
Forgetting its real self one has been identifying with material nature from the time immemorial. with diversion of all this attachment towards Lord Krishna, one is sure to attain one’s real self.
It is not a material object which can be acquired, but one has to convince one self in mind that this material world is different from spiritual one and one has boarded a wrong plane from which one has to consciously disembark oneself and board an spiritual plane to go to one’s own home. Self soul is different from material body; it is consciousness which is our real self.
This real self has no distress nor does it have any happiness. It is always unaffected by the worldly duals of happiness and distress, heat and cold, desire and aversion, it is a disciplined witness looking at every happening impartially. Neither it involves in any activity nor does it tend to do that activity. It is the mind and intellect which play havoc. The mistake of identification of this real ‘I’ with outer material body, mind, intellect, senses is the real cause of bondage. The process of freedom and bondage are so simple that one can do both within a second. de- identify your self from material nature to be free and bind your self with outer self created by oneself helped to be developed by surroundings in material forms.
It is the mind which plays either in material world or in spiritual side. Lord Krishna has repeatedly emphasized surrender of mind unto him. Lord Krishna asks Arjun to dwell his mind and intelligence on him. If one dwells these two on material nature, the self which has identified itself with mind shall excel in material opulence. But if follows Eternity /Lord /God / Supreme Self /Omnipresent / Omnipotent of all, than it will identify itself with supreme self of whom it is an eternal part.
In such a way the mind shall stop going hither and thither, becoming serene and calm
Lord emphasis main aspect of devotion for following reasons too.
Mind and intellect are part of inanimate material nature of Lord (verse 4 of 7th chapter) they are changeable and destructible.
Another superior nature of lord is soul. (Verse 5 of chapter 7)
Material natured mind and intellect become active by coming in contact with eternal soul but with identification of self with them the thought becomes vice versa, real ‘I’ starts making out that my mind is working very fast, it is working on this subject. Due to activation, by the impact of eternal mind and intellect, self soul has to act with senses. They are only the instruments of undergoing the past good deeds or bad deeds. Neither they are doer nor the self is doer but the complexity of attachment with three modes of nature is so deep and confusing that a simple thing that a self soul is different from body becomes incomprehensible.
These two are most dangerous looters as well as friend.
If one tends to follow material energy, they lead to darkness, but if the two are tamed by devotion to lord, the two lead to realization.
As the man of lust follows a beautiful looking woman without knowing that she is a eunuch, the self soul follows the mind and intellect like that illusion man. The eternal soul chooses to identify itself with them.
For this lord has instructed Arjun to dwell his mind and intellect in him. By this method he will reside in him.
Lord is eternal, even a part of material nature cannot enter lord. But when one thrust one’s mind and intellect towards lord, the self soul conditioned to follow them abides by it and follows the lord, leaving the company of material nature in form of mind and intellect.
The self soul with his senses, subdued, intellect and mind fixed in Lord Krishna, craves for nothing, becomes even minded to all, remains satisfied in Lord.
Lord’s instruction for all those who want emancipation from the cycle of birth and death, are clear and specific.
With the mind and intelligence attaching free self soul with material nature of senses and sense objects, through themselves, keep the transmigrating from one body to another, alive but when these two fixed in lord by chanting his names, hymns related to him, singing his glories, seeing evenness in all beings, bring one to back original home.
Yogi with attainment of self realization seeing even ness in all universe coming to existence by and from one omnipresent self is superior to soul having practiced ascetics; because he has been doing all those acts with a particular motive of obtain nearness to Lord or attaining liberation or attaining heaven with a desire to enjoy the celestial objects but all these desires are bondage, where as the devotee with no desire, only attached to lord attains Lord. All qualities of nature are binding and ascetics with a particular set of thinking may not lead to liberation. it may result in further bondage and never ending transmigration.
Yogi is superior to wise man having obtained knowledge of scriptures and coming to know the one superior form is the ultimate source of all beings.
Yogi is also superior to those who perform action with some motive. So Lord Krishna directs Arjun, formidable warrior of that time, to become yogi.
The attachment factor is so deep rooted that embodied soul is not ready to know itself because the ‘ego’ .about the self being embodiment.
Its complete identification with modification as body makes it unidentifiable.
Sages who have attained this , have been trying to make the human beings to know their true ‘selves’ but none is going that way preferring darkness to stay.
What is mind? It is a faculty, a revelation of lord himself. Lord says in chapter 10:
Now coming to verse 64 and 65 when a man of disciplined mind is able to control his senses and even in the midst of sense objects he is able to thwart any craving for sense objects and remains calm. he becomes free from likes and dislikes, attains tranquility of mind. it stays placid and steady. With attainment of such a tranquility of mind, all his sorrows come to an end; his intellect becomes established in the almighty lord. He is not affected by the dualities of material nature.
Nasti budhirayuktasya na chaayuktsya bhavanah I
Na chaabhavyatah shantirashantasya kutah sukham II (2.66)
For an unsteady minded, there is neither wisdom and nor divine feeling. Devoid of this person has no peace and without peace where is the happiness.
Real happiness and peace lies in our innermost. All of us, though consciously or unconsciously, through the process of what we call a life, create a certain image of ourselves. This image which we create for ourselves has nothing to do with reality. It has nothing to do with the real self-soul, which has embodied by material nature, only to undergo the fruits of past deeds. None can say with precision as to when this foolish servitor of lord Krishna went astray and identified itself with material nature. But one thing which is certain is that it was there and it will be there either in material nature or in service of eternity. The embodiment has to undergo the deeds in form of actions. Good deeds in past bodies result in material prosperity and bad deeds cause distress.
When this body is a field to undergo the fruits of past deeds why this foolish embodied self-soul has assumed itself doer?
This is because of identification and attachment with material nature in form of body, mind, intellect and senses, which result from attachment to three modes of nature.
When it comes to realize this from the devotion of mind and intellect to Lord Krishna, it becomes free to go to his real home.
If the mind and intellect remain unsteady as usually in the company of material nature, they shall not dwell of eternity.
Distancing from Lord the self soul again goes to deeper water of transmigration. Without devotion to Lord, there is no short cut to attain peace, without peace there is no happiness.
There is no parity of an ocean and a drop from it.
Chemically both have same symptoms, they are one and the same but a drop cannot be ocean. Lord Krishna is such a vastness enveloping entire cosmic, macro and micro and beyond that:
tuvamaksharam sadasattatparam yat (11.37)
Self soul has been in association of material nature and it has been so conditioned that it does not want to liberate itself from the modem of material nature. Actions don dispassionately become an instrument of freedom. When one is dispassionate, he acts selflessly. However, one cannot do so when he desires to satisfy his senses. When there is lack of steady intellect, it brings disbelief in existence of lord, such person never attains peace and he who have no peace, cannot be happy.
Think of the spiritual world!
There is neither thirst nor hunger,
All dualities diminish there, only lord and his servitors playing divine. There is no material rivalry, only eternal bliss, and eternal pleasure.
Indriyarham hi chartam yanmanoanuvidhiyate I
Tadasy harti pargya vayurnavamivimabhansi II
Tasmadyasya mahabaho nigrihitani sarvashah I
Indriyarhiindrebheystasya pargya partishthitah II (2.67-68)
The senses engaged in sense gratification, even one sense-attracting mind toward its gratification can sweep the intellect of this man like a wind sweeping a boat on water.
So whose all senses are completely controlled from their objects, his intellect is steady.
Whichever of roaming senses mind hankers after, it may carry away intellect of a man like wind capsizing a boat in water.
Senses themselves are not that much strong to carry away the intellect but mind attracted to, even if one of the senses, can cause havoc in the life of a person of wisdom. All senses when indulging in sense objects cause attraction and aversion.
Indrasayeindraasyarthe ragdvesho vayavsthito I
Tyorna vashamagachheto haysay paripanthino II (3.34)
Senses and their objects involve attachments and repulsions. One should never be swayed by them, as they are the two principal enemies blocking the way of liberation.
All senses and their objects are caused by qualities of nature. Mind, senses and intellect are so interred mingled that it is not possible to separate them.
One can not locate any of them at a particular part of body.
Only identification with outlets is not location of these eternal substance give to play eternal role in divine drama enacted by Lord Krishna
One can locate sense organs but not the senses. These are so thin and divine that these do not appear to be material just like their organs.
Whatever one perceives in mind, it is reflected to intellect and this inter- transmission in reflected to a particular sense organ causing an alert in organ itself. This causes craving and an attraction to sense objects. When this craving remains dissatisfied it causes repulsion. Each of desire being satisfied or dissatisfied causes its own effect. These further cause actions or reactions. All this is the process ensuring transmigration from one embodiment to another. So wise man does not attach to the senses or their objects and does every act without a sense of lust and attachment.
But how it is possible?
In verse 59, Lord Krishna says that forbidding senses from sense objects may deprive the senses from their activity. But the senses of person devoted to Lord free him from the palate of their objects. Senses cannot be controlled forcibly. Even if one controls in such a way, they may burst one day.
Devotion to Lord Krishna establishes a person in steadiness.
As such, whose all senses are established, he is of steady mind.
For making senses steady, devotion to Lord is paramount. Then this man of steady intellect shall not have any craving for sense objects. He shall keep the body until all its actions or reactions are complete and he is free from bondage.
The self is not a material.
All activities pertain to material nature and self-soul has no relation, whatsoever, with material nature.
This, eternal servitor of Lord has bonded itself with material nature through identification with matter, one cannot liberate itself.
However, by doing every thing selflessly, one may liberate from this unnecessary bondage.
Ya nisha sarvbhutanam tasyam jagriti sanyami I
Yasyam jagriti bhutani sa nisha pashayato muneh II (2.69)
The night, which beings sleep, the self-controlled keeps awakening and when the beings are awake, that seems to be night to the awakened one.
There is distinction of materialistic and spiritual approach.
The worldly people consider material prosperity as sole achievement of life.
This is day time for them. They work hard to attain this acquisition of wealth, property and establishing relations with worldly people.
But they keep away from attaining self realization and it is night for these materially engrossed persons.
In comparison to this an introspective enlightened person, these material properties are nothing in comparison to spiritual accomplishment. Acquisition of materialism is like night for wise. He keeps away from it. He not only realizes himself, he makes others too awakened.
Attachment and identification of self soul with material energy and accumulation of wealth has caused bondage of self and embodied it with unending cycle of transmigration.
Self realization that this self is spotless and pure; the wise man keeps meditating on Lord Krishna and conducts all actions of during the period of present embodiment,
All its actions are done selflessly for the benefit of others.
Thus the materialism becomes immaterial for those on the path of spirituality and this becomes vise versa for person longing material accumulation.
Material possession is prone to theft, injury to others, falsehood, haughtiness, dissension, amenity, distrust, competition, and indulgence in vices.
Those desirous of well being, distance the evil of materialism.
Brothers, wives, fathers, and friends, who are very near and dear to the heart, turn foes for a negligent sum of money. Even the least sum of amount upsets them and inflames their anger, so that they immediately part their company, all cordiality abandoned, they rival and even kill one another.
The wise thinks otherwise.
Attaining this human body which even demigods covet, if one disregards it, one mars own interest and meets an evil end.
The gratification of senses is a gateway to hell of transmigration whereas the detachment is open to liberation in this embodiment.
Apoorymarhamachalpartitham
Samudramapah parvishanti yadvad I
Tadvadkama yam parvishanti sarve
Sa shantimapnoti na kamkami II (2.70)
As in, always filled, steadily situated Ocean, the entering water do not cause any disturbance, so to the person of steady mind, the rising desires do not cause any disturbance, but who wishes to satisfy the continuously rising desires never attains peace.
However, a person devoted to Lord Krishna and percepting Lord everywhere and in every thing, stops craving for material sense gratification. It does not mean that this person is doing nothing. As long as this material body exists, it requires limited satiation of sense urges. However, he is detached with these activities like a yogi described in verse 7, 8 and 9 of chapter five of Shrimad Bhagwad Geeta.
Esha brahami sitithi
parth naenam prapya vimuhatiI
sithitvaasyamantkaleapi
brahamnirvarhamrichhati (2.72)
This Brahmi proposition, even if attained, at the arrival of end of embodiment, the person dying in this state goes to Lord’s eternal home.
The self soul is ever free from all materialism. it is pure transcendent. The body one attains to clear the works of previous bodies which come in form of happiness and distress.
Lord Krishna is divine gardener.
He keeps the self souls trim and fit for his kingdom by a continual pruning process that is why we undergo afflictions and sorrows.
Once one cultivates a divine prospective, things begin to fall in place. One’s life is transformed.
This transformation sometimes takes time unlimited, even life in several embodiments but at other time it happens in the twinkling of eye.
Actually self soul is not the doer. When one allows Lord Krishna to take first place in one’s life in a particular body, one finds that he has not only guided one out of wilderness of material but has blessed one to guide all other to whither their tormenting, frustrating and altogether adverse circumstances.
Even if this brahmi state is attained at the time of death of a body, the self soul attains its real state and goes to the Lord Krishna’s dominion.
Attaining this supreme state of bliss is possible even if one becomes desire less even at the time of departure from a body. This may be detachment with mind at that very crucial moment.
29.12.2009
CHAPTER 19
Tatvavigyanamsandanshamadaye hridyeudrat I
Nanavivdhparamarshashalyadhara kritah mayya II (1)
As a expert surgeon using surgical small pincers takes out arrows entered into stomach, I have by using tweezers of wisdom I have managed to extract painful thorn of endless illusions about self soul, from my mind.
Kva dharmah kva ch va kamaahcharth kav vivektah I
Kva duvatam kav cha vaaduvatam savamahimani sithitasy me II
Kav va bhootam kav bhavishayat va vartmanapi kav va I
Kva ch deshah kav ch va nityam savamahmni sithatiasy me II (2-3)
Who is established in self there is no religion, no sensuality, no wisdom, no lust, no duality or nonduality.
Established in self, for me, there is past, future and present nor any space or even eternal.
kva chatama kva chanatama kva shubham kvashubham tatha I
kav chinta kav vaachinta savamahmni sithatiasy me II (4)
Established in my own glory of self, there is no self no non self, no good no bad, no thought, then where is the scope of care or carelessness.
Kav savapanah kva sushuptir va kva jagrarham tatha I
Kav tureeyam bhayam vapi savamahmni sithatiasy me II (5)
Where is dream, where is sleep, where is awakening and where is fear as I am established in my self.
Kav dooram kav sameepam,va bahayam kvabhyantaran kav va I
Kav sathoolam kav ch suksham savamahmni sithatiasy me II (6)
What is distant and what is near, what is inside or outside, nothing is small nor is big as I am established in my own self.
Kav va mrityurjeevatam vakvaasya lokah kvassya kav loulikum I
Kav layah kav samadhir savamahmni sithatiasy me II (7)
Where is life where is death, what is worldly and what is eternal, neither distraction nor emptiness of mind as I am sitting established in myself alone.
For a self soul realizing itself as consciousness has no concern with this world of duality. For death or birth are same as both pertains to an embodiment
Alam trivarga yogasya kathyaapialam. I
Alam vigyankathya vishrantasy mamaatmani II (8)
I am established in my self there is no need for me to attain religion, materialism or science of Yoga.
Self realization is the greatest attainment and having established in self one does require any more enlightenment.
(Here ends the chapter 19)
30.12.2009
CHAPTER 20
King Janka says:
Kav bhutani kav deho va kavendriyarhi kav va manah I
Kav shunyam kav va nerashayam matsavroope nirananje II (1)
In my unblemished self where are basic elements, where is body, where are senses, where is void and where is despair?
On self realization, king Janka is exultant as in the real self there is no material existence. It was an assumption causing bondage. Self soul is free from material nature. It is eternal servitor of Lord Krishna. Once it goes in his service there is no return to material sphere.
Kav shastrarhi kavatamvigyan kav va nirvishayam manah I
Kav tripti kav vitriushrhitav gatduvandasya me sada II (2)
Being free from sense of duality, for me there is no Holy Scriptures or self knowledge, no mind free from sense objects, no satisfaction, when I have no desire where is then freedom from desire?
Self soul is consciousness illumined. It is seated in the very core of heart. Once it is realized there is no bondage as there no desire. It is source of entire universe. It is pure and spotless. One has to see it beyond the parameter of body language.
Kav vidya kav ch vaavidya kavaham kavedam mam kav va I
Kav bandhah kav ch mokshah savsavroop kav rup[itah II (3)
In my pure self where is knowledge, where is ignorance, where is ego and where is this, where is mine, where is infatuation, where is bondage, where is liberation and where is figure,
All these factors belong to material nature. There is no possibility of duality usurping eternity. The bondage is self imposed because illusion resulting from association of self with three modes of material nature.
Lord Krishna says in chapter 14 of Shrimad Bhagwad Geeta:
Sattvam rajastama iti gurhan parikiti sambhvha I
Nibhananti mahabaho dehe dehinamavyayam II (14.5)
Arjun! Sattava (goodness), Rajas (passion) , Tamas (ignorance)- these three qualities born out of nature tie down imperishable soul to the body.
Three qualities sattav, rajas and tamsa born out of nature bind the imperishable soul to the perishable body.
These qualities of the nature have strict binding effect on the soul. Though the difference is invisible yet it can be traced with deep self observation and knowledge. Lord Krishna has invariably stated th\at self soul is His eternal fragmentation. Once having realized itself, it is entirely free from dualities.
Kav prarabhdhani karmarhi jeevanmuktirapi kav va I
Kav tadvidehkaivalyam nirvishayasy sada II (4)
For ever free soul there is no destiny, no liberation during life, no accomplishment in death.
Self soul has nothing to do with the entire ego, destiny and liberation etc. characteristics of material nature. It is the mind which has been creating all these antecedents. These are meant for material progress. Self soul has no ego. But for its identification with mind body set, the self soul is free.
Kav karta kav ch bhoktah nishkriyam safurarh kav va I
Kavaparoksham phalam va nisavabhava sadaII (5)
Being free from ego of material body mind set up, for me there is doer ship, nothing has to be undergone, and there is no inclination, no implied reaction, nor knowledge of its fruit.
Kav lokah kav mumujshurva kav yogi gyanvan kav va I
Kav badhdhah kav ch muktah savroopamahamaduvaye II (6)
In divine I there is no planet, no seeker of freedom, no yogi, no wise, no seer, no bounded nor liberated.
Kav srishti kav va sanghara kav va sadhyam kav ch sadhanam I
Kav sadhakah kav sidhirva savroopamahamaduvaye II (7)
In my self there is no creation, no destruction, no means, no attainment, no set goal and no seeker.
Self is all pervading, every thing emanates from it but no one can find as to where from this self soul has emanated. It is pure and can be felt within. But ego of material body is so devastating that individual self soul has been in cycle of transmigration for unknown period but it is still trying to seek pleasure from transitory material mind, intellect and senses. Now one has to rise to diagnose the ailment of attachment and identification.
Kav parmata kav parmarham va kav parmeyam kav va parma I
Kav kinchit na kinchitva sarvada vimalasya me II (8)
As I am free self, for me there is no method, no proof , no value, no evaluator, no standard nothing to asses. There is neither nothing nor any thing.
All these differences pertain to illuminated but illuminator does not have these features. These are the after effects of creations.
Self soul has been assigned a role in divine play of Lord Krishna whereby he creates, maintains and destroys universes just like a childs playing with creation from sand. Lord Krishna says in Shrimad Bhagwad Geeta:
aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedsm dharyate jagat II (7.5)
Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe
It is abundantly clear that self/supreme self divided itself in two forms to play with itself and enjoy with itself.
This is not deliberation of seers or philosophy enunciated by some persons who have discovered something new.
It is the voice of eternal self who came to bestow deliverance on earth, cow and learned people from the misdeeds of wicked.
It is simple statement for those who pray for and want deliverance.
Self is all pervading in all forms and spreading everywhere and in all directions.
It is not only being seen but it is to be kept before oneself so that one is able to recognize one’s true self.
King Janka has come to know his true nature being free from all dualities.
Kva vikshepah kav chekagrayam kav nirbodham kav moodhatah I
Kav harshahkav vishado va sarvada nishkriyayasy me II (9)
Being pure and inactive, for me there is concentration or distraction, no knowledge or ignorance, no happiness, no distress.
All these states pertain to mind. When consciousness self is felt, these dualities melt away from mind. Desire and aversion are states of n\mind and these two are the root cause of entire worldly set up.
Kav ch vayavharo va kav ch sa parmarthatah I
Kav sukhamkav ch dukham nirvimarshayasy mes sadaII (10)
No resilience, no rigidity no thought, no feeling, no behavior, no relative, no transcendent, no happiness, no misery I am simply thoughtless.
The material mind bodies with intellect have all these features every state pertains to mind where as the self soul is just an eternal spark charging entire material body.
Kav maya kav sansarah kav preetirviratih kav va I
Kav jeevah kav ch tadbaraham sarvada vimalasy me II (11)
I am free from all delusions. Where is illusion, where is existence, where is attachment, where is detachment, where is soul and where is that Braham.
Self soul is simple awareness. This awareness is consciousness. All this is one and emanates every material and spiritual nature.
Kav parvritirnirvritirva mukti va ch bandhanam I
Kutasthnirvibhagasya savasthasy mam sarvada II (12)
I am self alone and same in all. There is no activity or inactivity, no bondage, no freedom, I am timeless and indivisible one.
Kav va updeshah kav vashastram kav va shishyah kav ch va guru I
Kav chasti purushartho a nirupadhe shivasya me II (13)
I an eternal self, I do not need any advice. Where are the Holy Scriptures where is teacher and disciple, where is the reason for life. I am absolute and boundless Supreme self.
Kva chasti kvachnasti chekam kav ch duvayam I
Bahunaatr vimukten kinchinnoushathite mam II (14)
Where is the existence and destruction where one is and where are two? Nothing emanates from me and there is nothing apart from me.
Since there is nothing other that self, the realized one can easily shed attachment with material body mind set to be free. One ness of Self is clearly states i9n chapter 10 of Shrimad Bhagwad Geeta.
Lord Krishna says:
Yachachapi sarbhutanam beejam tadahamarjun I
Na tadasti bina yatsyanmaya bhutam characharam II (10.39)
Oh Arjun! Further more, those whether moving or static beings in the entire universe cannot exist without me as I am the seed of all this creation.
Lord Krishna stresses the revelation of eternal truth that this entire creation of universe and beyond it whatever may exist; the lord is the eternal source of entire existence. There none from inanimate or animate existence which may be without the touch of lord’s poweress. in chapter 13 verse 26 Lord Krishna makes a comprehensive distinction of how this universe is union of field and knower of the field. This whole creation of universe is union of material nature and supreme self:
Yawat sanjayate kinchit satvam sathvar jangmam I
Khetrkhetragysayongadtadvadhi bharatshabh II (13.26)
Arjun, whatsoever being, animate or inanimate is born; it is born out of the union of the khetra and khetragya.
Whatever things or beings we see, percieve, or invent in this universe are born out of the union of eternal self and material self. Eternal self is the fragment of Lord Krishna. There is nothing animate or inanimate in this universe which is without self.
This field is referred to as material nature which has been related to be the eternal mother of all beings and lord himself to be impregnate. Lord in verse 3 and 4 this phenomena is further made clear:
Mam yonir mahad braham tasmingarbhamdadhami aham I
Sambhavah sarvbhutanam tattobhavati bharat II
sarvyonishu kontey murtya sambhawanti ya I
tasambaraham mahadyoniraham beejpradpitah II (14.3-4)
Arjun! Great Baraham nature is the womb of all creatures; in that womb I place the seed of all life. The creation of all beings follows from this union.
For all the embodied beings among all the species ‘Nature’ is the conceiving mother, while I am the Father placing seed.
Lord Krishna infinite super soul has detailed that all the micro cosmic and macro cosmic universe is the expansion of material and eternal nature
The god is making a revelation of the existing facts which can be understood only by his grace and not by material intellect.
The nature and Pursha are beginning less. All actions and reactions are the outcome of the three modification of the material nature that are satva (balance or goodness), rajas a (activity or passion) and tama (inertia or darkness or ignorance)
All the creation is the after effect of union of Pursha and Parkriti.
All species of the universe owe their birth to the nature as mother providing womb and self himself putting seed in that womb, resulting in the creation of all being. it is easy to grasp once one realizes the reality.
It is wonderful to imagine that one pursha has transformed his nature wife manifold and it too has divided himself into ennunerable forms and coming into existence into this wonderful universe.
Lord is the eternal seed of being. a material seed sprouts to become a plant, tree creating more seeds to give birth to other plants and trees but the eternal seed that lord is, never exhausts. This world is the true light of divine. one has to clearly remove one’s doubts about the “atman” by reasons that lead to realization of Braham the all pervading self consciousness.
Naantoasti mam divyanam vibhutinam parantap I
Esh tuudeshatah prokto vibhutrevistro mayya II (10.40)
O mighty Conqueror of enemies! There is no end of my eternal manifestation. I have related a part of it.
Lord says that he has made only an indication of abundance of his opulence.. There is no end of the eternal expansion of the lord. Micro and Macro expansion is beyond the comprehension of demigods what to talk about human beings. It is sufficient for human form to understand that the Lord is present every where and in every one. One has to show respect to every one without any difference of caste, creed and religion.
Yadyadvibhutimadsatvam shrimadurjitamev va I
tadtadevavgachh tuvam mamtejoanshsambhavam II (10.41)
Whatever is powerful, glorious and beautiful in this existence, you take it to be spark of my splendor.
It is the expression of lord’s power and splendor that this universe is full of different splendors.
Self soul has a tendency to be attracted towards beautiful, powerful and strong things.
Weak always sides with strong.
Poor look towards rich for help and protection. Material splendors, beauty and power is transient but the spiritual strength, beauty and splendor are endless. As a servitor to lord the self soul is eternal but this ignorant self soul has forgotten all his eternity by identifying with material body.
This is the reason that while leaving one embodiment this embodied self soul cries for his relatives and property he has accumulated through unfair means but alas no relative or any one else can help this stupid self soul to remain in the body even for a second.
It has to depart at an appointed time, place and in a particular manner.
The self soul gets every superlative beauty, power, strength, opulence from the lord of all insentient and sentient objects and beings but it considers that power or opulence as his own, he acts like thief, dishonest to both eternal mother and father. If he is attracted to lord instead of material nature, it may become liberating. Lord makes human to seek self realization through material body by identifying itself with lord. so what ever thing one can see with opulent quality it is depiction of lord’s splendor. The lord has given a message to all self souls to get attracted to him and go home. No self soul can acquire magic wand unless blessed by lord. That too comes by the mercy of almighty.
Athva bahunaetein
kim gyaten tuaarjun I
Vishtabhayamahamidam
kritsanekaanshen sithito jagat II (10.42)
Lord sitting before Arjun telling him his opulence’s sums up the dialogue by telling if there was no reason to deliberate more as he sustains the entire universe in a small portion of himself.
Lord is by splendor of the splendid, and the greatness of the great, I am victory of victorious, goodness of the good, for whosoever is wondrous work, the majesty and might; it has all proceeded from him only.
(Here ends chapter 20)
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sadho , brilliant !
ReplyDeleteI was listening to Pujya Bapuji's satsang where he quoted from asthavakra geeta , the sloka was found here .Thanks !
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