Sunday, September 7, 2014
कबड्डी के मैच की तरह संसार में भी दो पाले हैं. एक पाला है मन का और दूसरा पाला है ईश्वर का. जब जब मन के पाले में होते है तो हमारे ऊपर मन का ही राज़ चलता है. मन हमें इस संसार में बांधता है और बांधे रखता है. और प्रकृति भी हमें कर्म बंधन के अनुसार फल देती रहती है. हम बड़े खुश होते है की मेरे पास यह है मेरे पास वो है. पर वास्तव में वो मन खुश होता है हमें चक्र में डाल कर. क्यूंकि जब मृत्यु अटल सत्य है तो हमारा लक्ष्य धन कमाना और विभिन्न वस्तुए इकठ्ठी करना कैसे हो सकता है.
अब दूसरा पाला है परमात्मा का पाला. मन जल्दी से इस पाले की और जाने नहीं देता. जैसे इस पाले की और जाने लगते है तो मन हमें भटकाने लगता है. पर इस पाले में आने के बाद मन का राज़ नहीं चलता क्यूंकि यहाँ सब कुछ साफ़ साफ़ दिखने लगता है और यह भी समझ में आने लगता है की वो मन ही था और कुछ नही.
इस पाले में धीरे धीरे प्रवेश करके मन की जकड़ से आपने आप को आज़ाद करना है. जब आप अपने आप को आज़ाद कर लेंगे अपने मन से, तभी परमात्मा को अपने सामने खड़ा पाएंगे.. तभी तो कहते है – धीरे-धीरे हे मना धीरे सब कुछ होए.हरि ॐ तत सत.
Saturday, September 6, 2014
Three types of karmas are –
1. Sanchit-karma – Collection of all karmas due to past actions and past lives
2. Prarabdha-karma – On-going fruit of past actions and past lives
3. Agami-karma – Future fruit of past actions and past lives
Sanchit-karmas of a jivan-mukta are put to naught the very moment he realize the Self. Swami Chinmayananda gives the example of a prisoner whose ‘file is closed; the very moment he dies – one cannot execute the to hang him for the murder he had committed, for simple reason that he is no there to undergo such a punishment. In the same way the moment the ‘Self-knowledge’ is dawn, individuality, which is the performer of the actions to whom the results should accrue ends. When individuality has ended, the cumulative results of the actions – both the good as well as the bad in the account of the individual are written off.
Prarabbdha-karma, being those that have started results, cannot be prevented and will inevitably affect the Jivan-mukta’s conditioning of body, mind and intellect. No one ‘gyani’ or ‘agyani’ can avoid the prarabbdha-karma.
Hence the statement “prarabbdha bhogena nasyati – Prarabbdha comes to an ends only after experiencing them.
Further explained by Shankaracharya – “That action which was performed before the dawn of knowledge and because of which this body is conjured up is not destroyed by self-knowldege without yielding its fruit…like the arrow at an object that is assumed to be a tiger, it does not then just because the object turns out to be a cow. It still pierced the object with full force. “
So, a jivan-mukat have to undergo fruit of his prarabbdha-karma. But at the same time the jivan-mukta is utterely unaffected by this prarabbdha-karma because of his firm Self-knowledge.
Jivan-mukta’s agami-karmas also ends just like his sanchit kara. Just as the ‘sanchit karma file’ is closed, so too are the agami karmas which are supposed to mature and give their effects in a future birth had jivan-mukta to be ignorant of the Self.
On the jivan-mukta’s agami karmas, the law of Karma has something special to state – The jivan-mukta’s meritorious agami karma (punya) accrue to those who have loved and served him while his negative agami-karma (papa) accrue to those who have disrespected and him.
Saturday, July 26, 2014
God is the un-manifest, nameless, formless, part less infinite Self. God assumes the role of creator and through his creative power (maya) creates this entire world of things and beings.
The manifest world by ‘maya’ is very evident and appears solid and real. It is our field of work and livelihood from which we reap joys and sorrows. Many therefore forget the infinite and un-manifest substratum and consider the manifest world itself as their God. Further it is through the body, senses and mind that we interact with the world and being so closely associated with them we consider the manifested instruments alone as ourselves and completely ignore the infinite God because of whom they function.
Deities are finite and are designed by the God itself, to boost the mechanism of desires. Human being full of lust of different desires went to different deities for fulfillment of their desires and they meet their desires and again remain tied with the all three virtues of ‘maya’. Not realizing that God is the main source of power, we worship deity as the God and consider that deity alone is our wish-fulfiller. But desires and fulfillment of desires are poison for a spiritual seeker. Because desires, actually enrich the ignorance. Fulfillment of one desire comes with lust of so many desires and one never can come out of world of desires and chapter of GOD realization would never start.
The whole world is pervaded by God. God is in all beings. Vision of looking infinite Self or divinity or God everywhere and in all is called as divine vision. Man of realization sees God in all. So he naturally reveres, loves and serves all. There are example of so many saints in Indian Scripture who were have a divine vision – Sant Eknath, Goswami Tulsidas.
Friday, January 3, 2014
- Following are the differences between Jiva and the Isvara:-
- Jiva possesses the limited knowledge; Isvara possesses the boundless knowledge.
- Jiva is limited by the time and space; Isvara is beyond the all time frames and is all pervading and is eternal.
- Jiva is controlled by Isvara; the all powerful lord.
- Jiva is controlled and deluded by the ‘maya’; the ignorance principle and is ignorant of his own real nature as ‘sat-chit-ananda’ whereas Isvara wields and controls maya and is aware of his real nature as ‘sat-chit-ananda’.
- The ‘jiva’ is bound by ‘maya’, strives for liberation and on the other hand Isvara who is not in ignorance but is controlling the ignorance principle is out of the limits of the ‘maya’ so question of liberation doesn’t arise.
- Isvara dispenses the fruits of the Jiva’s actions through ‘maya’ and it seems that Isvara is also doing actions but this is not true because he is ever detached as he knows his real nature.
- Jiva is in ‘karma-bandha’ while Isvara is independent.
- Jiva knows him as oneself whereas Isvara is different from oneself and he realized.
How is japa a very powerful method of attaining both chitta-suddhi (purity of mind) and chitta-ekagrata (single-pointedness of the mind)?
In practice of ‘japa’ the seeker continuously and consciously repeats the name of one’s Ista-devta like Rama, Krishna, Jesus, Allah O Akbar and so on. The principle behind the practice of japa is that by continuous and conscious repetition of a word or words the mind become single-pointed.
Mind is a stream of continuous thoughts. If there are so many thoughts in mind than it called as agitated mind and when thoughts reduced to very minimum, state of single-pointedness is attained. So, with ‘japa’ one is trying to give a single thought to one’s mind.
In ‘japa’ one chants God’s name or concentrates on the qualities of God. So, when one chant the Lord’s name the Lord’s divine form and qualities will come to the mind and the mind naturally gets filled with devotion and purity because the psychological dictum is : ‘as we think, so we become.Thus japa becomes and effective technique to purify one’s mind as well as to lasting concentration. The spiritual practice of japa is accorded a very high position in all religions because it bestows the twofold results of chita-ekagrata and chitta-suddhi.