Geeta Dhara – Gurukul

Driven by the three properties born out of prakriti (nature)
man is compelled to act;
without action he cannot even live for a moment.

These properties,
sattwa,
rajas,
and
tamas,
compel him to act.

Even in sleep action does not cease,
for it is the necessary sustenance for the body.
The three properties bind men,
from
the level of gods to that of the lowest creatures such as worms.

The profit of knowing all the three properties
through
metaphysical vision of Bhagavad Gita
has it’s own advantage which gives a transparent vision
while leading a metaphysical life.

Lord Krishn sings in Bhagavad Gita:

“If the Soul departs
when the property of sattwa is dominant,
it attains to the pure worlds of the virtuous.”

And,

“If he meets with death when rajas is presiding,
he is born as (one of ) humans
who are attached to action;
and
he is born in the form of unintelligent beings
if he leaves the body
when tamas is prevailing.”

So of all properties man should be endowed with sattwa.
The bank of nature refunds the earned merits even after death.

Now let us see its consequence.

Lord Krishn sings:

“While righteousness is said
to be the pure outcome of action
that is governed by sattwa,
the outcome of rajas is sorrow,
and
the outcome of tamas is ignorance.”

Absolute happiness, knowledge, renunciation,
and
such other qualities are said to be outcome of action
inspired by sattwa.

On the other hand,
sorrow is the outcome of action characterized by rajas,
and
ignorance of action dominated by tamas.

HE adds:

“Knowledge arises from the property of sattwa,
greed beyond any doubt from rajas,
and
carelessness, delusion,
and
ignorance from tamas.”

What mode of existence does the generation
of
these properties result into?

Lord Krishn sings:

“Whereas they who dwell in sattwa
ascend to higher worlds,
they who sojourn in rajas
remain in the middle (the world of men),
and
they who abide in the meanest of properties tamas are doomed
to
the lowest state.”

The current of life that is founded on sattwa flows
towards the transcendental, primal God
and
the man with such a life attains to purer worlds.
Souls who are dominated by rajas end up as common mortals.

Lacking in discernment and renunciation,
although they do not transmigrate into lower forms of life,
they have to undergo rebirth.

Ignorant and immoral men
who are ruled by the rightly maligned tamas
are
reborn in the lowest forms.

Thus the consequence of all the three properties
is
some kind of birth or the other.

Only they who go beyond these properties are freed
from the shackle of rebirth
and
they alone realize Sri Krishn’s sublime state.

Lord Krishn adds:

“When the Soul (that is a mere witness) does not see anyone
besides the three properties as doer
and
when he knows the essence of the Supreme Spirit
who is beyond these properties,
he attains to my state.”

The assumption that the three properties only duplicate themselves
is
not based on true knowledge.
The process of accomplishment at last leads to the state
in which after the perception of God
no other agent except the three properties is visible,
and
in such a state a man goes beyond them.

What Sri Krishn has to say about this next
is
a proof that this is not just a flight of fancy.

Lord Krishn sings:

“Transcending the properties
that are the germ of the gross,
corporal body
and
liberated
from the miseries of birth, death, and old age,
the Soul achieves
the
ultimate bliss.”

After a man is liberated from the three properties,
his Soul tastes the nectar
of
immortality.

~Revered Gurudev Swami Adgadanand Jee Paramhans~
©

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Humble Wishes.

Liberation from birth and death is to be had only
after the cessation of the properties
of
nature which prompt them.

Lord Krishn sings in Bhagavad Gita:

“The nature-based Soul experiences nature-born objects
which are characterized by the three properties
and
it is association with these properties
that is the cause of his birth
in
higher or lower forms.”

But how the Soul dwells amidst nature?

Lord Krishn adds:

“Although residing in the body,
the Soul is transcendental
and
said to be the witness,
the granter, the enjoyer,
and
the great God and Supreme Spirit.”

The Soul dwelling in the sphere of the heart is even closer
than one’s hands, feet, and mind.
Whether we do good or evil, he is unconcerned.
He just stands as a witness-an onlooker (updrashta).

When the right course of worship is taken
and the wayfarer rises a little higher,
the approach of the witnessing Soul changes
and
he becomes the granter (anumanta).
Now he begins to grant and confer intuitions.

When the seeker is yet closer to the goal
by further spiritual discipline,
the Soul begins to support and sustain (bharta).
Now he also provides the propitious yog.

Then he turns into the enjoyer (bhokta)
when the worship is even more refined.
He accepts whatever yagya or penance is performed,
and
at the stage after this acceptance he is transformed
into
the great God
(Maheshwar).

He is now master of nature,
but since he is master of nature
it follows that nature yet abides in some part of him.

At even a higher stage than this,
after the soul is endowed with the attributes of the ultimate,
he comes to be known as the the Supreme Spirit.
Thus although dwelling in the body,
this soul or Purush is yet transcedental- quite beyond nature.
Witness at the beginning is transformed
into the
Supreme Spirit
himself.

And then:

“In whatever manner he conducts himself,
the man who knows the truth of the Soul and nature
with its three properties is never born again.’’

This is salvation.

Yogeshwar Krishn has so far spoken to Arjun
on
the freedom from rebirth which is the final outcome
of
the intuitive knowledge of God and nature.

But he now stresses yog whose mode is worship,
for attainment is impossible
without the accomplishment of this action.

Lord Krishn sings:

“While some perceive the Supreme Spirit in their heart
by
contemplation with their refined mind,
some others know him by the yog of knowledge,
and
yet others by the yog of action.”

Some men perceive the Supreme Spirit in the realm of their heart
by inner remembrance and meditation.
Some others engage in the same task
by
Sankhya Yog or the Way of Discrimination and Knowledge
after a due appraisal of their strength.
And yet others see him by the Way of Selfless Action.

The chief means pointed out in the verse above is meditation.

The Way of Knowledge
and
the Way of Selfless Action
are
the two modes of embarking on this deed of meditation and worship.

HE adds:

“But ignorant of these ways,
there are yet others
who worship by just learning the truth
from
accomplished sages and,
relying upon what they hear,
they also doubtlessly steer across
the gulf of the mortal world.”

So, if we can do nothing else,
we should at least seek the company of accomplished sage.

And then:

“Remember, O the best of Bharat,
that
whatever animate or inanimate being exists is born
from
the coming together of the insentient kshetr
and
the sentient kshetragya,”

On the state in which the final attainment is made,
Sri Krishn has this to say:

“He alone knows the truth
who
steadily sees the imperishable God
in all animate and inanimate beings
that
are
destructible.

That Soul alone apprehends reality
who
has a steady perception of the immortal God
in the animate and inanimate beings
that are annihilated
in their own special ways.

In other words,
he is of the state of the Supreme Spirit
only after the characteristic destruction of that nature,
never before it.

The same idea was expressed in the third verse in Chapter 8
when
Sri Krishn pronounced that the destruction of that condition of beings
which generates good or evil impressions (sanskar)
is
the culmination of action.
Action is then complete.

Lord Krishn sings:

“He achieves the supreme goal because,
evenly perceiving the existence
of
the identical God in all beings,
he does not himself degrade his Self.”

He does not destroy himself
because
he constantly sees God as akin
to
his own Self.
So he attains to the final bliss of salvation.

Now the qualities of the accomplished Soul are pointed out.

Lord Krishn adds:

“And that man knows the truth
who regards all action
as
performed by nature
and
his own Soul
as
a non-doer.’’

Viewing all action as accomplished by nature implies
that he sees the occurrence of action only
as long as nature survives.
He also sees the Soul as a non-agent
and
thus he comes by awareness of reality.

“He realizes God when he sees the whole variety of beings
as
resting upon
and
as an extension of the will
of
that one Supreme Spirit.”

When a man sees the diffusion of God
through all the various states
of
beings and regards them as but an extension of the same God,
he attains to him.
No sooner is this stage reached than he realizes God.
This, too, is an attribute of a sage-a great Soul-with a steady wisdom.

Lord Krishn concludes in Chapter 13 of Bhagavad Gita:

“Although embodied,
the imperishable Supreme Spirit
is
neither a doer nor tainted because,
O son of Kunti,
he is without beginning or end
and
transcending all properties.”

How it is so is illustrated in the following verse:

“As the all-extensive sky is unsullied
because of its subtlety,
even so the embodied Soul is neither a doer nor tainted
because
he is beyond all the properties.’’

It is further said of him:

“The Soul illuminates
the whole kshetr
just as the one sun lights up
the entire world.’’

“They who have thus perceived the distinction
between
kshetr and kshetragya,
and
the way of liberation
from
the maladies of nature,
with the eye of wisdom
attain to the
Supreme Spirit.”

Sages who know the difference between nature and Soul,
as
also the way of liberation from mutable nature,
realize God.

That is to say that knowledge is the eye
with which
one may see the reality of kshetr and kshetragya,
and
that knowledge here
is
a synonym
for
intuitive perception.

~ Revered Gurudev Swami Adgadanand Jee Paramhans ~
©

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Humble Wishes.

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That happiness is which the seeker attains to,
by
spiritual discipline
by
concentrating his or her mind on the cherished goal
and
this happiness is therefore a destroyer of griefs.

Lord Krishn sings in Bhagavad Gita:

“Now listen to me,
O the best of Bharat,
on the three kinds of happiness,
including the felicity,
which one comes to dwell in,
by
practice
and
thus achieves cessation of griefs.”

“That happiness which is at first like poison
but finally tastes like nectar,
for it issues forth from the lucidity of an intellect
that has realized the Self,
is
of an impeccable nature.”

The happiness that is come by through spiritual exercise,
concentration of mind on the desired end,
and
in which all griefs come to an end,
is
bitter like venom
at
the commencement of worship.

Prahlad was hanged and Meera was poisoned.

Sant Kabir has pointed out the difference
between the pleasure-loving world,
that
feasts and fails into unconscious slumber,
and
himself
who stays awake shedding tears of contrition.

But although this happiness is like poison at the outset,
at the end it is like nectar
that
confers the substance of immortality.
Such happiness,
born out of a clear understanding of the Self,
is
said to be pure.

HE adds:

“That happiness which springs
from
the association of the senses with their objects,
and
which is like nectar at the beginning
but
like gall at the end,
is
said to be tainted
with
passion and moral blindness.”

The happiness obtained from the contact of the senses
with their objects tastes like nectar in the course of enjoyment
but like poison at the end,
for this kind of happiness leads to repeated birth and death.
So such happiness is rightly said to be impassioned
and
afflicted with
moral blindness.

And then:

“That happiness which both initially and finally
beguile the Self,
and
which arises
from slumber, lethargy, and negligence,
is
said
to be of the nature
of
ignorance.”

The happiness which both in the course of indulgence
and
subsequently, deludes the Soul,
lays one unconscious in the dark night of worldly life,
and
which is born out of indolence and futile efforts,
is
of the nature
of
ignorance.

Happiness lies in God
and
the intuitive perception of that Supreme Spirit
is
knowledge.

The man who has renounced desire
for the pleasure of objects of the external world
attains to felicity of God.
His Self is united with the God
and
the resulting happiness is therefore eternal.
But this happiness comes only to him
who is unattached to worldly pleasures.

Nothing is superior to the happiness that comes to this yogi,
for this is the happiness that results from identity with God;
and
this ultimate bliss comes only to that man
who
is
perfectly at peace in his heart and mind,
free from sin,
and
whose property of passion
and
moral blindness has been subdued.

Lord Krishn sings in Bhagavad Gita:

“The most sublime happiness
is
the lot of the Yogi
whose mind is at peace,
who is free from evil,
whose passion and moral blindness have been dispelled
and
who has become one with God.”

~Revered Gurudev Swami Adgadanand Jee Paramhans~
©

_/l\_
Humble Wishes.

The man who has renounced desire
for the pleasure of objects
of
the external world attains to the felicity
of
God.

His Self is united with God
and
the resulting happiness is therefore eternal.

Lord Krishn sings in Chapter Five of Bhagavad Gita:

“That man becomes one with God
and
enjoys eternal bliss
who is single-mindedly dedicated to him
and
whose heart is free from desire for worldly joys.”

But this happiness comes only to him
who is unattached to pleasures.

Lord Krishn adds:

“Since the pleasures arising from the association
of
senses with their objects are a cause
of
grief and are transitory,
O son of Kunti,
men of wisdom do not desire them.”

Not only the skin,
but all senses feel the sensation of touch contact.
Seeing is the touch of the eye
as
hearing is the touch of the ear.
Although seeming pleasant to experience,
all the enjoyment arising form
these contacts of senses with their objects
only leads to miserable births.
Moreover, these sensual gratifications are also transient
and
destructible.

So Arjun is told
that
men of discrimination are not entangled in them.

Sri Krishn then enlightens him on the evil
that is embodied by attachment
to
these pleasures.

Lord Krishn sings:

“That man in this world is a true and blessed yogi who,
even before the death of his mortal body,
acquires the ability to withstand the onslaughts
of
passion and anger,
and
conquers them for ever.”

He is the real man (nara=na+raman)-one who is not given
to
physical dalliance.

Even while he is living in the mortal body,
he is capable of facing the fierce urges of passion and anger,
and of
destroying them.
He has achieved selfless action
in the world
and
he is happy.

He has won the happiness of identity with God
in which
there is no grief.

According to divine ordinance,
this happiness is acquired in this mortal,
worldly life itself
and not
after the death of the physical body.

This is what Sant Kabir intends to convey
when
he counsels his disciples to place their hope in this life.

The assurance that salvation comes
after death is false
and
given only by unworthy
and
selfish teachers.

Lord Krishn also says that the man
who succeeds in overcoming his passion and anger
in this life itself
is
the
doer of selfless action in this world,
and
he is blessed with everlasting happiness.

Passion and anger,
attraction and repulsion,
desire for the touching of objects by the senses,
are
our mortal enemies
whom we
have to vanquish and destroy.

Sri Krishn again dwells upon the nature
of
the doer of selfless action in next verse.

“The man who knows his Self
and
whose happiness and peace lie within
merges into God,
and
he attains to the final beatitude that lies in him.”

The man,
who is joyous within,
at peace within,
and
illumined within by his perception of the Self
and
the
identical Universal Spirit,
is
a realized sage who is united with God
and
who attains to his ineffable state.

In other words,
there is first destruction of perversions-alien impulses
such as attachment and aversion,
then
the emergence of perception,
and
finally submersion in the all-pervading ocean of final beatitude.

Lord Krishn adds further:

“They attain to the eternal peace of God
whose sins have been destroyed by direct perception
and
whose doubts are resolved,
and
who are single-mindedly concerned
with the good of all beings.’’

He is a man of attainment whose sins have been dispelled
by his vision of God,
whose doubts have been done away with,
and
who is wholeheartedly devoted to the service of all mankind.

Only a man of this elevated state can help others,
for
how can he who is fallen in a ditch himself
help others
to
get out?

So compassion appears as a natural attribute of realized sages
and
they, with their spiritual perception
and
conquest of the senses,
realize the peace
that comes with the final dissolution in God.

Lord Krishn concludes:

“Men who are free from passion and wrath,
who have conquered their mind,
and
who have had a direct perception of God,
see
the all-tranquil Supreme Self
wherever
they look.”

~ Revered Gurudev Swami Adgadanand Jee Paramhans ~
©

_/l\_
Humble Wishes.

Adhyatm is knowledge of God’s dominance.
The awareness that is derived from a direct perception
of
the Supreme Spirit,
the ultimate essence,
is
knowledge.

Lord Krishn sings in Chapter 13 0f Bhagavad Gita:

“Constantly resting in the awareness that is called adhyatm
and
perception of the Supreme Spirit
who is the end of realization of truth
are
all knowledge
and
whatever is contrary to them is ignorance.”

Lord Krishn said in Chapter Four that the man who tastes
the manna of knowledge generated by the accomplishment of yagya becomes one with the eternal God.
Here, too, he says that apprehension of the reality
that
the Supreme Spirit is knowledge.
Whatever is opposed towards it is ignorance.

Lord Krishn promises to enlighten Arjun well on that
which ought to be known
and
after knowing which the mortal man achieves
the quality
of
deathlessness.

HE sings:

“I shall discourse to you well upon the God
without a beginning or end,
who is worthy of being known
and
after knowing whom
the stuff of immortality is gained
and
who is said to be neither
a being
nor
a non-being.”

The ultimate God who is without a beginning and end is said to be
neither a being nor a non-being,
because so long as he is removed he is an entity,
but
who can say what he is when a worshiper-a-sage-is assimilated in him.

Now there is only a single entity
and
the consciousness of otherness is obliterated.
In such a state God is neither an entity nor a non-entity;
he is only that which is spontaneously perceived.

Lord Krishn now elaborates the ways of this great Soul:

“He has hands and feet,
eyes, heads, mouths, and ears on all sides,
because
he exists pervading all in the world.”

“Knowing the objects of all senses
he is yet without senses;
unattached to and beyond the properties of nature
he is yet the sustainer of all;
and
he is also the one into whom all the properties merge.”

Devoid of senses, unattached, and beyond the properties of matter,
he yet sustains all and is the enjoyer of all properties.

As Sri Krishn has said before,
he is the enjoyer of all yagya and penances.
All the three properties are thus dissolved in him at last.

Lord Krishn further adds:

“Existing in all animate and inanimate beings,
he is both animate and inanimate;
he is also unmanifest
because
he is so subtle,
and
both
distant and close.”

He is all-pervading, both animate and inanimate,
imperceptible because of his fineness,
beyond knowing by the mind and the senses,
and both close and far away.

And then:

“The Supreme Spirit who is worth knowing,
and
who appears to be different in different beings
although he is one and undivided,
is
the
begetter,
sustainer,
and
destroyer
of
all beings.”

Both external and inner phenomena have been indicated here:
for instance, external birth and inner awakening,
external sustenance and inner adherence to the beneficial yog,
external change of body and inner dissolution of all,
that is,
the disintegration of the causes that lead to the generation of beings,
and
along with this dissolution-access to the identitical God.

These are all attributes of that Supreme Being.

Lord Krishn sings:

“The light among lights and said to be beyond darkness,
that God, the embodiment of knowledge,
worthy of being known,
and
attainable only through knowledge,
dwells
in the hearts of all.”

The awareness that comes with intuitive perception is knowledge.
And by this knowledge alone can there be realization of God.

He dwells in the hearts of all;
the heart is his dwelling and we cannot find him
if we search for him anywhere else.
Therefore, it is laid down by the canon
that
God can be attained only through
inner contemplation
and
conduct of yog.

Lord Krishn concludes:

“Knowing the truth of what has been briefly said
of
kshetr,
knowledge,
and of God,
who ought to be known,
my devotee attains to my state.”

~Revered Gurudev Swami Adgadanand Jee Paramhans~
©

 _/l\_
Humble Wishes.