karya karana kartrtve,hetuh parkrtir ucyate
purshah sukhaduhkhanam,bhoktrrve hetur ucyate.---20
Nature is said to be the cause of effect,instrument and agent[ness]and the soul is said to be the cause,in regard to the experience of pleasure and pain.
Because our minds stay in parkrti[nature]as a part of it in this visible world.so our mind 'jivatma'come into existence through the union of parkarti[nature]with substantiate the physical part but is still incomplete unless the 'jiva'attains union with it.the blend of nature and spirit manifests itself as mind.which experiences pleasure and pain and distinguish between what is and what is not thus creating all the turmoil within.But when by meditation our mind leaves the name and forms it takes the shape of sat-chit-ananda[truth-consciousness-bliss].that is why every enlightened soul like maharishi ramana j.krishanamurti shows the way of meditation.in a little book by maharishi ramana is wrtten like this.then maharishi was in samadhi in virupaksh cave.he did not speak.he wrote an answer to shivaprkasham pillani.he reached in 1902 on official work.
Q:what is the nature of mind?.-Ans;What is called'mind'is a wondrous power residing in the self.it causes all thoughts to arise.apart from thoughts there is no such thing as mind. therefore thought is the nature of the mind.apart from thoughts there is no independent entity called the world.in deep sleep there are not thoughts and is not world also.in the state of walking and dream ,there are thoughts and there is world also.just as the spider emits the thread out of itself and again withdraws it into itself and again resolves it into itself.when the mind,comes out of the self,the world appears.therefore when the world appeaser to be real the self does not appear.when one persistently inquires into the nature of mind,the mind will end leaving the self[Atma]as the reside.what is referred to as the self is[Atma].the mind always exists only in dependents on something gross.it can not stay alone.it is the mind that is called the subtle body or soul[jiva]This jiva is subtle.it leaves the body and again takes an other body by birth.our good and bad deeds [karmas]according our balance sheet which we done in this life.if our balance sheet which we done in this life is of good deeds[karmas]we will take the body of an angle;davi or devta.and after our period in heaven we comes back to human form.but if our deeds are bad according our balance sheet then we takes the form of a devil.and when the period of our punishment ends we comes to human form.and if our karmas[deeds]are some good and some bad than we take the form of a human.
But if we get enlightened in our human form then we becomes one with our real nature[self]so there are four ways leads to angles,devils,human,and be one with our self.in this stage Indian sages used to say,'AHUMBRHSMI" meaning i am that.so this human body has great significance.it is the time of sowing seeds.that is why human body is called'shatra'meaning field.as in field we reap the fruite what we has sown and also ged enlightened.be self.
Sunday, May 2, 2010
Saturday, May 1, 2010
Nature and spirit.
parkrtim purusam cai va,viddhy anadi ubhav api,
vikarams ca gunams cai va,viddhi prakrtisambhavan.--19
Know thou that parkrti[nature]and pursha[soul]are both beginningless;and know also that the forms and modes are born of prakrti[nature].
These two forms 'parkirti'[nature]and pursha are beginningless.this formation of universe is of five elements as Earth,water,air,fire and space.that is called elements of parkirti[nature]our body is also formation of thhese elements.we should consider as known.that is called as parkirti.[nature]we can not create it nor destroyed.but 'pursha'.but knower of the field is our soul.it is one in all beings.this formation of every thing is from these two elements 'parkrti'and'pursha'.simply meaning parkrti[field]and pursha[knower of the field].
through possession of the two nature and soul,Ishvra causes the origin, preservation and and dissolution of the universe.
vikarams ca gunams cai va,viddhi prakrtisambhavan.--19
Know thou that parkrti[nature]and pursha[soul]are both beginningless;and know also that the forms and modes are born of prakrti[nature].
These two forms 'parkirti'[nature]and pursha are beginningless.this formation of universe is of five elements as Earth,water,air,fire and space.that is called elements of parkirti[nature]our body is also formation of thhese elements.we should consider as known.that is called as parkirti.[nature]we can not create it nor destroyed.but 'pursha'.but knower of the field is our soul.it is one in all beings.this formation of every thing is from these two elements 'parkrti'and'pursha'.simply meaning parkrti[field]and pursha[knower of the field].
through possession of the two nature and soul,Ishvra causes the origin, preservation and and dissolution of the universe.
Friday, April 23, 2010
My devotee will know such knowledge
iti ksetram tatha jnanam,jneyam co ktam samasatah
madhakta etad vijnaya,madbhavayo papadyate.--18
Thus the field also knowledge,and objects of knowldge have been described.my 'Bhagat'[devotee] who understands thus becomes worthy of my state.
Thus what is field[known]like our body,sense organs,mind,intellect and after that what is supports to knowledge is described as non-violence,patience ect and also about 'juana' knowledge,knower of the field is describedit is the supreme knowledge,precision work of vadanta which is written in vadas.
Now the solaka indicates us who is eligible for such a knowledge?" my bhagat[my devotee]" Lord krishana said.because my devotee has trust in me[God].he is wise to see the world as illusion.becuse we are not going to live every time.one day we are going this play.Hindus thinks this world is like a play[game].we are actors here not permanent.permanent is 'shakshi'[knower of the field, witness]
madhakta etad vijnaya,madbhavayo papadyate.--18
Thus the field also knowledge,and objects of knowldge have been described.my 'Bhagat'[devotee] who understands thus becomes worthy of my state.
Thus what is field[known]like our body,sense organs,mind,intellect and after that what is supports to knowledge is described as non-violence,patience ect and also about 'juana' knowledge,knower of the field is describedit is the supreme knowledge,precision work of vadanta which is written in vadas.
Now the solaka indicates us who is eligible for such a knowledge?" my bhagat[my devotee]" Lord krishana said.because my devotee has trust in me[God].he is wise to see the world as illusion.becuse we are not going to live every time.one day we are going this play.Hindus thinks this world is like a play[game].we are actors here not permanent.permanent is 'shakshi'[knower of the field, witness]
Monday, April 19, 2010
He is light of lights.
jyotisamsam api taj jyotis,tamasah param ucyate,
jnanam jneyam jnanagamyam hrdi sarvasya dhisthitam.--17
He is light of lights,said to be beyond darkness,Knowledge,the object of knowledge and the goal of knowledge-he is seated in hearts of all.
Every source of light like sun,stars,takes light from from the supreme because these are creations of god.He is crater of all beings.The light of sun,moon,etc,takes place from that.He is said to be beyond darkness.
jnanam[knowledge]--that which is described in Gita before in 7th solaka as absence of pride,non-violence,patience that which has to be known is called'jneyam and when we find it in our hearts in self is called 'jnanagamyam'.
First of all we hear about that supreme and according to upnisdas we start to maintain these qualities within us.as patience non-violence etc.it is first a theory but when our interest expands then we becomes eager for practical.and when our effort becomes enough we find in our heart[BLISS].To achieve this we should do work hard in saddhana.as maharishi described what is the use of knowing other thing without knowing ourselves.
jnanam jneyam jnanagamyam hrdi sarvasya dhisthitam.--17
He is light of lights,said to be beyond darkness,Knowledge,the object of knowledge and the goal of knowledge-he is seated in hearts of all.
Every source of light like sun,stars,takes light from from the supreme because these are creations of god.He is crater of all beings.The light of sun,moon,etc,takes place from that.He is said to be beyond darkness.
jnanam[knowledge]--that which is described in Gita before in 7th solaka as absence of pride,non-violence,patience that which has to be known is called'jneyam and when we find it in our hearts in self is called 'jnanagamyam'.
First of all we hear about that supreme and according to upnisdas we start to maintain these qualities within us.as patience non-violence etc.it is first a theory but when our interest expands then we becomes eager for practical.and when our effort becomes enough we find in our heart[BLISS].To achieve this we should do work hard in saddhana.as maharishi described what is the use of knowing other thing without knowing ourselves.
self is undivided yet seems divided
anibhaktam ca bhutesu,unbhaktam iva ca sthitam,
bhutabharir, ca taj jneyam,grasisnu,prabhavisnu ca.--16
He is undivided and he seems to be divided among beings.He is to be known as supporting creatures,destroying them afresh.
He is indivisible constant consistent. what we do,that our every action takes place in his space.if we goes to office,without space how can we go?if we built a new house,a factory,for this we needs space.we thinks this is our room.but before room there was space,where we sit,sleep,eat that is also a space of this room.but if we destroy that room then there will be the same space.space is in dividable but but it looks dividable.like this existence of our body is in him.if body will comes to an end not god that is supporting to our body.
These three things he never gives to any other,he do it himself.our birth,our death,our livelihood.it remains in his hands every time.so he is to be known as supporting creatures destroying them and creating them fresh.--16
bhutabharir, ca taj jneyam,grasisnu,prabhavisnu ca.--16
He is undivided and he seems to be divided among beings.He is to be known as supporting creatures,destroying them afresh.
He is indivisible constant consistent. what we do,that our every action takes place in his space.if we goes to office,without space how can we go?if we built a new house,a factory,for this we needs space.we thinks this is our room.but before room there was space,where we sit,sleep,eat that is also a space of this room.but if we destroy that room then there will be the same space.space is in dividable but but it looks dividable.like this existence of our body is in him.if body will comes to an end not god that is supporting to our body.
These three things he never gives to any other,he do it himself.our birth,our death,our livelihood.it remains in his hands every time.so he is to be known as supporting creatures destroying them and creating them fresh.--16
Wednesday, April 14, 2010
Self is within all things
Bahir antas ca bhutanam,acaram caram eva ca,
suksmatvat tad avijneyam,durastham ca ntike ca tat.--15he is without and withen all beings.he is unmoving as also moving.he is too subtle to be known.he is far away and yet is he near.
The meaning of this solaka is simple and according last solaka.There is not any place where his existence is not.He is everywhere and knows everything.
He is unmoving and also moving.In realty we can not define him as as this is a book. Because he is subtle .our sense organs are very subtle but he is subtler from that also.so it is called subtler to subtler.as we hear a crow is crowing.and that very voice fells upon our mind.but knower knows to this image of crowing on our mind.he knows our past lives and future lives also.Like an axle of a wheel,we can see wheel moving but can not see axle moving.but without axle wheel can not move. likewise we can not do anything without him.He is without Gunas[disposition of parkrti] and yet enjoying.
suksmatvat tad avijneyam,durastham ca ntike ca tat.--15he is without and withen all beings.he is unmoving as also moving.he is too subtle to be known.he is far away and yet is he near.
The meaning of this solaka is simple and according last solaka.There is not any place where his existence is not.He is everywhere and knows everything.
He is unmoving and also moving.In realty we can not define him as as this is a book. Because he is subtle .our sense organs are very subtle but he is subtler from that also.so it is called subtler to subtler.as we hear a crow is crowing.and that very voice fells upon our mind.but knower knows to this image of crowing on our mind.he knows our past lives and future lives also.Like an axle of a wheel,we can see wheel moving but can not see axle moving.but without axle wheel can not move. likewise we can not do anything without him.He is without Gunas[disposition of parkrti] and yet enjoying.
self is like cinema scream
sarvendriyagunabhasam,sarvendriyavivarjitam,
asaktam sarvabhrc caii va,nirgunam gunabhoktr ca.--14
He appears to have the qualities of all the senses and yet is without any of the senses,unattached and yet supporting all free from the [gunas] dispositions of parkriti.and yet enjoying them.
He is knower of our senses.just when we saw a figure,that image catches our mind.but there is someone who sees[knows]of that figure on our mind.this applies on our sense organs also.as touch,hearing,smell and taste.but he[knower]knows of that objects on our mind.but he remains separate from that,name and forms which appears on our mind.
Maharishi Ramana used to say,"our self is like a cinema scream where figures comes and goes but it remains separate from that .we should remove these figures by the practice of 'HOW AM I.'Simply we can say.this study of scriptures is like to know the theory but to know the knower we should apply the method of meditation without any figure.
asaktam sarvabhrc caii va,nirgunam gunabhoktr ca.--14
He appears to have the qualities of all the senses and yet is without any of the senses,unattached and yet supporting all free from the [gunas] dispositions of parkriti.and yet enjoying them.
He is knower of our senses.just when we saw a figure,that image catches our mind.but there is someone who sees[knows]of that figure on our mind.this applies on our sense organs also.as touch,hearing,smell and taste.but he[knower]knows of that objects on our mind.but he remains separate from that,name and forms which appears on our mind.
Maharishi Ramana used to say,"our self is like a cinema scream where figures comes and goes but it remains separate from that .we should remove these figures by the practice of 'HOW AM I.'Simply we can say.this study of scriptures is like to know the theory but to know the knower we should apply the method of meditation without any figure.
Subscribe to:
Posts (Atom)