When the Soul gives up a body, he carries the inclinations of its mind and five senses into the new body he assumes. If the sanskar is enlightened and morally good, the Soul attains to the level of enlightenment and moral virtue. If he bears rajas-dominated sanskar, he gets through to the medium level. And if the sanskar is characterized by tamas, the Soul climbs down to birth in lower forms of life and indulges in sensual pleasures through their mind that controls the senses.

This is usually not seen, for the vision that is needed to perceive it is the vision of knowledge. Just memorizing something is not knowledge. Yogi are enabled to see it only by concentrating the mind on the Self. Thus knowledge is achieved from practice and accomplishment, although it is true that study of sacred works inclines one to it. Men who are skeptical and devoid of accomplishment do not gain the desired object even though they endeavour hard for it.

Thus there is here a portrayal of the stage of realization. So it is but natural that the attributes of this stage are dwelt upon. Throwing light upon them, Lord Krishn says that he is the light of the sun and the moon, and he is also the brightness of fire.

Lord Krishn sings:

“Know that the radiance of the sun
that lights up the world, and of the moon and fire, is my own effulgence.”

Next he points out the sage’s task:

“Permeating the earth,
I support all beings with my radical energy
and like the ambrosial moon,
I provide the sap that nourishes all plants.”

“I am the fire, possessed of pran and apan,
within the body of all living beings that consumes the four kinds of food.”

Lord Krishn referred to various kinds of fire-of knowledge, of God, of restraint, of the senses , of yog , and of pran-apan; and the resultant from all of them was said to be knowledge. Knowledge itself is fire. Assuming the form of such fire, it is Lord Krishn who accepts and assimilates the food generated by the four modes of recitation, namely, baikhari, madhyama, pashyanti, and para that are endowed with pran and apan (it will be remembered that recitation is always by means of inhaled and exhaled breath).

According to Lord Krishn God is the only food-manna-with which the Soul is so placated that it never feels any hunger again. We give the name of food to accepted nutrients of the body. But God alone is the real food.

And this food is brought to ripeness only by going through the four steps of baikhari, madhyama, pashyanti, and para. Some wise men have also called them name (nam), form (rup), revelation (leela), and abode (dham).

At first the name is pronounced audibly. Then, gradually, the form of the adored God begins to take shape within the heart. Subsequently, the worshiper begins to view God’s dalliance in his breath-how he pervades every atom of the universe and how he operates everywhere. Perception of the works of God within the sphere of the heart is leela. Rather than enactment of folk plays based on the legends of Lord Ram and Lord Krishn, it is perception of the operations of God within the realm of the heart that is the true leela.

And the supreme abode is reached when the touch of God begins to be felt after the perception of his operations. Knowing him thus, the worshiper comes to dwell within him. Dwelling in this abode and dwelling in the Supreme Spirit-after feeling his touch in the perfect state of transcendental recitation (paravani) are simultaneous events.

Thus, equipped with pran and apan, or shwas and prashwas, and progressing gradually through baikhari and madhyama to the culminating stage of para, the food that God is, is ready and available and also assimilated, and, of course, by then the eater of the food is ready, too, to partake of the sublime nourishment.

Lord Krishn adds:

“Seated in the heart of all beings,
I am their memory and knowledge
and also the strength that overcomes all impediments;
I am that which is worthy of being apprehended by the Ved;
and I verily am the author of the Vedant as well as their knower.”

Lord Krishn exists as the omniscient presence in the heart of all beings and it is because of him that the Supreme Spirit is remembered. Memory here signifies the recalling of the forgotten essence of God. There is clearly here a representation of the moment of realization.

Knowledge that comes with memory and the ability to overcome difficulties are also gifts from Lord Krishn. He is also a fit subject for knowing by all the Ved. He, too, is the author as well as end of the Ved.

Knowledge comes when he is separate, but who will know whom when the worshiper has perceived him and become one with him?

Lord Krishn is also knower of the Ved. He said that the world is a tree, of which the root is the God above and all of the branches below are nature. The one who can distinguish the root from the branches that are nature knows the essence of it, and he is versed in the Ved (sacred knowledge).

Here he says that he is such a one-knower of the Ved. He thus puts himself on a par with other scholars of the Ved. Thus it is again stressed that Lord Krishn was a sage who knew the truth-truly a Yogeshwar among yogi.

~Revered Gurudev Swami Adgadanand Jee Paramhans~
©

_/l\_
Humble Wishes.
~mrityunjayanand~