विवेचन सारांश
Revelation of the Unmanifested Form - The Nature of Supreme Being
The 9th chapter of the Bhagavadgītā is Rāja Vidyā Yog Yog (The Most Confidential Knowledge).
The evening discourse began with the customary lighting of lamp, opening prayer, ending prayer and salutations to all the Gurus.
Opening Prayer
vasudeva-sutam devam kaMsa-chANUra-mardanam |
devakI-paramAnandam kRiShNam vande jagad-gurum ||
Meaning: to the son-of-vasudeva, to the god, to the killer-of-kaMsa and chANUra |
to the utter-bliss-of-devakI, to kRiShNa, praise, to the universal-guru ||
Concluding Prayer
yogeśaṁ(m) saccidānandaṁ(v̐), vāsudevaṁ(v̐) vrajapriyam |
dharmasaṁsthāpakaṁ(v̐) vīraṁ(ṅ), kṛṣṇaṁ(v̐) vande jagadgurum ||
Salutations to all the Gurus
Sri Guru Charana Kamalebhyo Namah ||
Meaning: Salutation to all the Gurus or the entire Guru Parampara
It is with the immense blessings of Bhagavān, the blessings of saints and / or our past good karmas, that our lives are illuminated with this great and Divine downpour of words of knowledge and wisdom. One should never believe that the Gītā learning is happening because was able to get access of the link of Online Geeta Learning program. We are indeed the chosen ones of Bhagavān, fortunate enough to delve into the nectar of Knowledge, that is the Gītā. Great men have been saying that in this world there isn't any another granth which is simple to understand (not complicated) and at the same time healing (kalyankari). Whomsoever (people from different religions, caste, creed) have done study of Bhagavadgītā have become inclined to the scripture. In our country there are numerous religious spiritual cults (sampradaya). On this sacred text all religious sects have faith. Osho a modern thinker, also followed Bhagavadgītā.Gītā's emphasis is on destination, and not the path. One can take any path to reach the goal. In chapter 12 Bhagavān declared the below. For HIM what matters is qualities and not display.
adveṣhṭā sarva-bhūtānāṁ maitraḥ karuṇa eva cha
nirmamo nirahankāraḥ sama-duḥkha-sukhaḥ kṣhamī ||12.13||
santustah satatam yogi yatatma drdha-niscayah
mayy arpita-mano-buddhir yo mad-bhaktah sa me priyah||12.14||
Meaning: One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, who is always satisfied and engaged in devotional service with determination and whose mind and intelligence are in agreement with Me-he is very dear to Me.
In chapter 7, Bhagavān spoke about Gyan Vigyan Yog. While chapter 7 was getting discussed, Arjuna raised queries. Bhagavān gave answers to those questions and that's how chapter 8 was imparted. However, Bhagavān thought that due to interruptions, HIS messages did not go through completely. HE felt that Arjuna ignorance did not go away. So, in chapter 9, Bhagavān touched upon the subjects which HE had covered earler. First two shloka of chapter 9, Bhagavān defined the importance of Knowledge given in Bhagavadgītā. In shloka 3, HE talked about the misfortune of people who do not have faith in Dharma.
9.1
śrībhagavānuvāca
idaṃ(n) tu te guhyatamaṃ(m), pravakṣyāmyanasūyave,
jñānaṃ(v̐) vijñānasahitaṃ(y̐), yajjñātvā mokṣyase'śubhāt. 9.1
Śrī Bhagavān said :
To you, who are devoid of the carping spirit, I shall now unfold the most secret knowledge of Nirguņa Brahma along with the knowledge of manifest Divinity, knowing which you shall be free from the evil of worldly existence.
idam(n): why Bhagavān used this word? Means, whatever HE was talking earlier, HE shall be continuing from there.
jñānaṃ(v̐) vijñānasahitaṃ(y̐): inclusive of both jnana and vijnana. On this, in 5300 years, many learned men or people who take to researching the Śāstras have been debating all along. There are many lengthy explanations available on these subjects.What is Jnana? And what is Vijnana? However, the explanation given by Jagadguru Adi Shankaracharya ji is the one which got accepted by all.
He said Jnana is:Paroksha Jnana andAparoksha Jnana.
Examples of Paroksha Jnana is, acquiring knowledge by reading a book or attending a satsanga or listening to one's Guru. And Aparoksha jnana is what one has been able to also experience. A man is said to attain paroksha (indirect) wisdom when he knows (theoretically) that Brahman exists; but he is said to attain sakshatkara (direct cognition) when he knows (or realizes) that he is himself Brahman.
Another example, to make curd. In that, jnana is curd gets made from milk and vijnana is when one is able to make curd from milk.
anasūyave: why the above shall be shared with you Arjuna. This is because you have some special quality of not seeing faults in others. Once a disciple said to his Guru, am so blessed to have you as my Guru. Guru on the other hand said, am waiting for a time when I will be blessed to have a Sadashisya.
Arjuna is Sadashisya and that is why Bhagavan says:
guhyatamaṃ(m): so, will unveil the most secret knowledge. In governments files / mails many times words like confidential, classified are used. It does not mean that no one will read that, but it means only those people can read who have adhikar (right) to do so.
Wisdom on Adhikarin : a story on Bhiksha in Kamandalu
In a village Satsang was conducted on a regular basis. The wealthiest person of the village (a businessman) also got to know about it. He too went, to attend it once. He liked it, so started coming regularly. As the days passed by the said person's mind urged him to sit in the front, so that he comes to the attention of Swami Ji. The same did not help, so he took to donating 8 boxes of apple as prasad. That too did not work.
Then he saw other people approaching Swami ji and taking his appointment for Diksha. This made him think that in this kind of a meeting Swami ji will not be able to avoid him, so he too asked for Diksha. On the day of Dikhsa, the meeting took place. There was some satisfaction in person's mind as he thought Swami ji at least looked at him today. Later he saw, one person requesting Swami ji to come home for Bhiksha. Swami ji agreed. This encouraged the businessmen.
On following day, he too approached Swami ji and invited him to his place for having Bhiksha. Swami ji told he does not go and have Bhiksha at people's home. To this businessman cited previous day's example when he had gone and paid visit to his disciple's place for Bhiksha. In the end with lot of persuasion businessman managed to convince Swami ji. Swami ji too agreed with a condition that he will not have Bhiksha at his place, just accept it in his Kamandalu and come back.
The businessman used all his resources to call for best of halwai in the region. He wanted to give Mawa Kheer with Kesar as bhiksha to Swami ji. In this manner one of the most delicious kheer got prepared for Bhiksha ceremony at his place. Swami ji kept his words and came to collect the Bhiksha. While the Businessman was pouring kheer in the kamandalu he felt a bad smell and later he realized that kamandalu was not washed and had gobar inside. So, he asked Swami ji, how can he serve kheer in a dirty vessel. To that Swami ji replied, how could he put jnana inside a person who is filled with gobar (ego). Immediately the businessman understood what Swami Ji was hinting and prostrated before him.
Point to note here is that without Adhikarin, knowledge does not make home inside a person. Adhikarin refers to “one who is competent to understand and study the Śāstras."
Parvati Ji in here earlier birth as Sati had criticized Bhagavān Rama which made her to leave her body. In next birth when she was born as Himalaya Kanya / Parvati she took to penance for years to marry Shiv Ji Bhagavān. She sat with HIM again and started discussing the same subject. Asked HIM to narrate iŚrī Rama Katha to her. She told Shiv ji now she had faith and was aware of the mistake committed by her in the previous birth.Shiv ji did not say a word, so she said to Bhagavān the following:
जदपि जोषिता नहिं अधिकारी। दासी मन क्रम बचन तुम्हारी॥
गूढ़उ तत्त्व न साधु दुरावहिं। आरत अधिकारी जहँ पावहिं॥1॥
गूढ़उ तत्त्व न साधु दुरावहिं। आरत अधिकारी जहँ पावहिं॥1॥
Meaning: When the person is keen and at the same time has attained the required caliber, then people who know the real truth do not stop themselves for unveiling the thing to such a person.
So, Parvati ji claimed that she has the Arth (curious) and the caliber (Adhikarin), so the truth should also be unveiled to her. Then Shiv ji narrated Śrī Rama Katha to Parvati ji. which came to be known as Ramcharitmanas.
mokṣyase'śubhāt: Bhagavān is saying to Arjuna that the said knowledge which HE will unveil will make him free from the world of sufferings.
pravakṣyāmy: Bhagavān assures Arjuna, do not worry, I shall impart the said knowledge to you.
rājavidyā rājaguhyaṃ(m), pavitramidamuttamam,
pratyakṣāvagamaṃ(n) dharmyaṃ(m), susukhaṃ(ṅ) kartumavyayam. 9.2
This knowledge (of both the Nirguņa and Saguņa aspects of Divinity) is a sovereign secret, supremely holy, most excellent, directly enjoyable, attended with virtue, very easy to practice and imperishable.
rājavidyā: King of all the Vidya's
rājaguhyaṃ(m): the most secret knowledge. Our secrets are mostly dirty ones. pavitramidamuttamam: Bhagavān is saying the secret which HE is talking is not something which is substandard, infact has purity of the highest order.
pratyakṣāvagamaṃ(n): if you have it then you can utilize it that very moment / this will instantly give results. What does this mean? As soon as one picks up the knowledge the person will attain moksha. How much time does it take?
A girl child when she is around 10-12 years starts attempting cooking chapattis. Initially the thing comes out in various shapes. With help of mother's guidance, she gets to learn the nuances of how to make it round. This whole journey of being able to make round rotis will vary from person to person. Some may learn in matter of 10 days, other may take 3 months or 6 months' time and there is a possibility that some do not pick up the thing throughout their lives. The same applies to jnana.
In Ramcharitmanas below chaupai is given:
सुनि समुझहिं जन मुदित मन मज्जहिं अति अनुराग।
लहहिं चारि फल अछत तनु साधु समाज प्रयाग॥2॥
लहहिं चारि फल अछत तनु साधु समाज प्रयाग॥2॥
Meaning: Men who having heard the glory of this moving parayaga in the form of assemblage of holy men appreciate it with an unraptured mind and then take a plunge into it with extreme devotion obtain the four rewards of human existence (including moksha) during their very lifetime.
avyayam: never ending / the knowledge remains with us forever. But here, one should remember that avyaya jnana also needs to be churned with vijnana otherwise the thing collapses. Once Bhagavān Rama asked Hanuman ji as to what their relationship was like. Ham aapke hai kaun? On this Hanuman ji said not one but he can tell three relationships with HIM. These he said were:
- From point of view of vyavhara dristi, Bhagavān YOU are Swami and I am YOUR Sevak,
- From Adhyātma Dristi, YOU are Brahma and am a Jīva, and
- From tattva drishti, I am same as YOU.
जेहि जानहु तेहि देव जनाई, जानत तुम्ही तुम्ही होई जाई; वो बिन्दु भी है और साकार मूर्तिमान शरीर भी है
Meaning: He knows You, whom You know, and as soon as he knows, he becomes Your own image. O Raghunandan! O sandalwood that cools the hearts of the devotees! It is by Your grace that devotees come to know You. 2॥The knowledge never goes away. But the same can become draped or covered. That is why Bhagavān has said:
śhrī bhagavān uvācha
asanśhayaṁ mahā-bāho mano durnigrahaṁ chalam
abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate||6.35||
Meaning: O mighty-armed son of Kunti, what you say is correct; the mind is indeed very difficult to restrain. But by practice and detachment, it can be controlled. If practice and vairagya are not done continuously then anytime knowledge can get cut by maya. It does not get destroyed (avyayam).
Once Garud ji approached Shiv ji and told he is having doubt that in reality, was Bhagavān Rama avatar of Parab Brahma Śrī Vishnu ji. He said he is asking this because for cutting HIS nagpash he was called. If Parab Brahma Paramātmā is Ishwara, then why did HE need him? Shiv ji in heart smiled and thought that he too seems to have got caught in the maya. The one who carries Vishnu ji on his back day in and day out has got caught in Bhagavān's maya. So, HE asked him to approach Kakabhushundi for seeking clarity.
खग ही जाने खग की भाषा लोकोक्ति
This was little difficult task because:
Garuda ji was the king of bird's kingdom and Kakabhushundi ji on the other hand was a crow and was lowest in hierarchy in the said kingdom. Garuda ji with lot of reluctance came to meet Kakabhushundi ji. He gave his reference and how he happened to approach him. As Shiv Ji had suggested to raise his doubts with him. But. before he put that across to him, he asked when he was so learned then how come he ended up going through the kak yoni. Kakabhushundi ji said, he will surely run through his lives lived through the entire 27 kalpas.
Kakabhushundi was originally a member of the Shudra class of Ayodhya. A zealous devotee of the deity Bhagavān Shiva, he held the deity Bhagavān Vishnu and Vaishnavas in contempt, despite his guru's efforts to discourage him from this mindset.
अधम जाति में विद्या पाहिं।
भयउ यथा अहि दूध पियाहिं।।
भयउ यथा अहि दूध पियाहिं।।
Once, Kakabhushundi refused to offer his respects to his guru while he was engaged in prayer to Bhagavān Shiva in a temple. Angered, Bhagavān Shiva cursed his ungrateful devotee to take the form of a snake and live a thousand lives as a lesser creature.
मन्दिर माझ भई नभ बानी। रे हतभाग्य अग्य अभिमानी।।
जद्यपि तव गुर कें नहिं क्रोधा। अति कृपाल चित सम्यक बोधा।।
तदपि साप सठ दैहउँ तोही। नीति बिरोध सोहाइ न मोही।।
After his guru prayed to the deity to moderate the curse by chanting the entire Rudrashtakam:
Bhagavān Shiva the most benevolent deity was overwhelmed by the Guru's affection towards his pupil, but I was a sinner. I was cursed. Guruji requested Bhagavān Shiva that "though he is ignorant, he is a great devotee so please show him mercy and free him from the curse." Then Shiv ji said to Guru ji "My curse will remain the same, but I give the boon that the knowledge he acquired will never perish."
After being punished in the serpent's realm, I got a human realm. I was born in the house of a noble Brahmin. My father had great knowledge of Vedanta. He used to teach me Vedanta, but I used to discuss and argue about Haribhakti with him. Later I went out in search of Guru.
When I went to Sage Romaharsha for enlightenment, the sage asked me, "Why do you want to learn Bhakti when you have so much knowledge of Vedanta in your house?" I debated with him too. The sage got angry.
After being punished in the serpent's realm, I got a human realm. I was born in the house of a noble Brahmin. My father had great knowledge of Vedanta. He used to teach me Vedanta, but I used to discuss and argue about Haribhakti with him. Later I went out in search of Guru.
When I went to Sage Romaharsha for enlightenment, the sage asked me, "Why do you want to learn Bhakti when you have so much knowledge of Vedanta in your house?" I debated with him too. The sage got angry.
अतिशय रगड़ करे जो कोई।
अनल प्रकट चंदन से होई।।
Sage Romaharsha was very calm and yet became angry, just as even soothing sandalwood gets hot due to excessive rubbing.
He was actually talking in my interest on the merits of nirguna (non-qualified Absolute) worship over that of saguna (qualified Absolute) worship of Brahman, which I refused to accept those views. In his fury, he cursed me to become a scavenger bird a crow.
He was actually talking in my interest on the merits of nirguna (non-qualified Absolute) worship over that of saguna (qualified Absolute) worship of Brahman, which I refused to accept those views. In his fury, he cursed me to become a scavenger bird a crow.
The sage told Garuda that every Treta Yuga, he goes to Ayodhya and stays in the city for five years, watching the child Bhagavān Rama as a crow. Once, Bhagavān Rama tried to catch him with all the antics of an excited child. A moment of doubt regarding Bhagavān Rama's divinity occurred in the sage's mind. When Kakabhushundi soared towards the sky, he realised that the deity's fingers were always mere fingerbreadths away from him, even when he flew all the way to Brahmaloka. When he opened his eyes, he found himself back in Ayodhya amid the laughing child. He witnessed a cosmic vision in Bhagavān Rama's mouth, observing millions of suns and moons within, and a vision of the sage himself in Ayodhya within each celestial object. He resided within each of these realms for centuries, and returned from Bhagavān Rama's mouth to find himself return to the same moment in time as he had left. Bewildered, he begged for Bhagavān Rama's salvation, and was promptly blessed with the same. He chose to forever remain in the form of a crow as he had been blessed by his favoured deity in that form.
Thing to understand is that despite being an avyaya there is no guarantee that maya will not overshadow the knowledge. Till the time one attains Moksha the danger of going away of said knowledge will remain.
aśraddadhānāḥ(ph) puruṣā, dharmasyāsya parantapa,
aprāpya māṃ(n) nivartante, mṛtyusaṃsāravartmani 9.3
Arjuna, people having no faith in this Dharma, failing to reach Me, continue to revolve in the path of the world of birth and death.
In Shloka 4.40 given below, Bhagavān similarly had spoken about what happens to people who are not having faith and having doubting nature:
ajñaśh chāśhraddadhānaśh cha sanśhayātmā vinaśhyati
nāyaṁ loko ’sti na paro na sukhaṁ sanśhayātmanaḥ||4.40||
In Shloka 4.39 given below, Bhagavān spoke about people having deep faith:
śhraddhāvānllabhate jñānaṁ tat-paraḥ sanyatendriyaḥ
jñānaṁ labdhvā parāṁ śhāntim achireṇādhigachchhati||4.39||
ajñaśh chāśhraddadhānaśh cha sanśhayātmā vinaśhyati
nāyaṁ loko ’sti na paro na sukhaṁ sanśhayātmanaḥ||4.40||
Meaning:But persons who possess neither faith nor knowledge, and who are of a doubting nature, suffer a downfall. For the skeptical souls, there is no happiness either in this world or the next.
In Shloka 4.39 given below, Bhagavān spoke about people having deep faith:
śhraddhāvānllabhate jñānaṁ tat-paraḥ sanyatendriyaḥ
jñānaṁ labdhvā parāṁ śhāntim achireṇādhigachchhati||4.39||
Meaning:Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace.
mayā tatamidaṃ(m) sarvaṃ(ñ), jagadavyaktamūrtinā,
matsthāni sarvabhūtāni, na cāhaṃ(n) teṣvavasthitaḥ 9.4
The whole of this universe is permeated by Me as unmanifest Divinity, like ice by water and all beings dwell on the idea within Me. But, really speaking, I am not present in them.
Bhagavān says - Oh Arjuna! All these worlds are created by the Unmanifested form. It's perfect. All the demons are based in ME but I am not actually based in them. Everyone has HIM in their heart. (Vasudeva Sarvamiti) But here Bhagavan says that the whole world is full of formless Supreme Being. All demons are included in ME, but I am not in them. How is this possible?
Let us look at two examples to understand the meaning of HIS words. There are big waves in the sea. If we catch the wave, water comes in our hand. There is also water in the sea. Even waves contain water. There is no separate existence that we can grasp.
Water forms ice. Ice also contains water. But can you take a bath with that ice?
Until we gain knowledge / wisdom, this illusory world seems to be real. The creation is HIS but there is no presence of HIS. HE is separate from the creation. There are three things: Sun, Sunrays and shadow. There can be no Sunshine without the Sun. Shadow cannot be formed without Sunlight. Without the Sun, darkness cannot be created. There is darkness in the shadow, but it cannot be created without the Sun and in that shadow, there is no Sun.
Let us look at two examples to understand the meaning of HIS words. There are big waves in the sea. If we catch the wave, water comes in our hand. There is also water in the sea. Even waves contain water. There is no separate existence that we can grasp.
Water forms ice. Ice also contains water. But can you take a bath with that ice?
Until we gain knowledge / wisdom, this illusory world seems to be real. The creation is HIS but there is no presence of HIS. HE is separate from the creation. There are three things: Sun, Sunrays and shadow. There can be no Sunshine without the Sun. Shadow cannot be formed without Sunlight. Without the Sun, darkness cannot be created. There is darkness in the shadow, but it cannot be created without the Sun and in that shadow, there is no Sun.
na ca matsthāni bhūtāni, paśya me yogamaiśvaram,
bhūtabhṛnna ca bhūtastho, mamātmā bhūtabhāvanaḥ. 9.5
Nay, all those beings abide not in Me; but behold the wonderful power of My divine Yoga; though the Sustainer and Creator of beings, Myself in reality dwell not in those beings.
Bhagavān says that "All these beings are not in ME. Nor is this Soul which holds all the beings and creates the beings. There is no shadow in the sunlight and no sunlight in the shadow. Everything is created by ME but I am not in them, and they are not in ME."
Paramātmā is Avyaya and Avinashi and the entire samsara is perishable.
Paramātmā is Avyaya and Avinashi and the entire samsara is perishable.
ब्रह्म सत्यं जगन्मिथ्या ।
Our body the time it takes birth from the very next moment it starts to die. In just one moment the samsara changed, it is not same as before. So that is why it is said that Paramātmā is not in samsara. Because if that happens then the samsara will also become Avinashi.
yathākāśasthito nityaṃ(v̐), vāyuḥ(s) sarvatrago mahān,
tathā sarvāṇi bhūtāni, matsthānītyupadhāraya.9.6
Just as the extensive air, which is moving everywhere, (being born of ether) ever remains in ether, likewise, know that all beings, who have originated from My Saṅkalpa, abide in Me.
Akasa is the origin and background of the other four elements. At the same time, it remains unattached to the other elements. Same is the case with Paramātmā. HE is there in the background of manifested universe but the same does not cause any modification or mutation in HIM.
sarvabhūtāni kaunteya, prakṛtiṃ(y̐) yānti māmikām,
kalpakṣaye punastāni, kalpādau visṛjāmyaham.9.7
Arjuna, during the Final Dissolution all beings enter My Prakṛti (the prime cause), and at the beginning of creation, I send them forth again.
End of 100 kalpas all the Bhutas (manifestation) goes into unmanifested state. Then Paramātmā takes to creating Brahmā ji again, who in turn pumps in life into the entire manifestation.
At this stage one may feel this is good thing as everything will get newly created and old accounts of sins and punyas will get closed. Here, Bhagavān wants us to observe patience. As HE elaborates more in the coming shloka.
At this stage one may feel this is good thing as everything will get newly created and old accounts of sins and punyas will get closed. Here, Bhagavān wants us to observe patience. As HE elaborates more in the coming shloka.
prakṛtiṃ(m) svāmavaṣṭabhya, visṛjāmi punaḥ(ph) punaḥ,
bhūtagrāmamimaṃ(ṅ) kṛtsnam, avaśaṃ(m) prakṛtervaśāt. 9.8
Wielding My nature I procreate again and again, according to their respective Karmas, all this multitude of beings subject to the sway of their own nature.
It's like the ball of clay that children have at home. Using that they create various forms. End of the day while cleaning the room Mother merges all the forms into one ball. And following day the child takes that ball of clay out and starts creating the forms all over again. Similarly end of 100 kalpas Bhagavān gives the pinda (ball of mass) to Brahmā ji, using which he creates various forms taking into account their previous karmas.
punarapi jananaṃ punarapi maraṇaṃ
punarapi jananī jaṭhare śayanam |
iha saṃsāre bahu dustāre
kṛpayā’pāre pāhi murāre ‖ 22 ‖
Meaning: Birth again, death again, again resting in the mother's womb! It is indeed hard to cross the boundless ocean of samsara (cycle of repeated birth and death). Oh Murari! by your causeless mercy please protect me (from the transmigratory process).
na ca māṃ(n) tāni karmāṇi, nibadhnanti dhanañjaya,
udāsīnavadāsīnam, asaktaṃ(n) teṣu karmasu. 9.9
Arjuna, those actions, however, do not bind Me, unattached as I am to such actions, and standing apart as it were.
Bhagavān is telling Arjuna that HE has created a system, and through this system the whole universe operates. Whatever happens through HIM, is free from pride, doer ship and expectation of return. HE does not do anything and due to that all the karmas do not bind HIM. If one gives credit to Surya Bhagavān for all the veggitation around us, His answer would be that he does his duty and not for the sake of growing vegetation. Bhagavān has highlighted here the aspect of HIM remaining neutral (udāsīna-vad) while the universe operates.
Questions & Answers
Nank Chand Ji
Nank Chand Ji
Question: In shloka18.61 given below Bhagavan has said that he lives inside heart of all living things. Whereas in today's discussion it was said that Bhagavan does not reside inside anyone. Kindly elaborate as it seems to be contradictory...
īśhvaraḥ sarva-bhūtānāṁ hṛid-deśhe ‘rjuna tiṣhṭhati
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā ||18.61||
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā ||18.61||
Meaning: The Supreme Lord dwells in the hearts of all living beings, O Arjun. According to their karmas, He directs the wanderings of the souls, who are seated on a machine made of material energy.
Answer: Firstly, one needs to be clear that chapter 7&9 are on Jnana yog and above shloka Bhagavān has said from the point of view of Bhakti Yog. Like how physics formula cannot be applied to Chemistry in same way Bhakti Yog and Jnana Yog has to be looked at separately. These are two different subjects. One will have to look from deeper perspective (Tattvata). Perishable and Imperishable cannot reside in one body. So, in shloka 18.61 when Bhagavān says HE resides inside the heart of everyone HE has said from the perspective of 'Chetana tattva' which one cannot see. The portion which one can see is perishable and, in that Paramātmā, does not exist. After death the same gets destroyed. And in shloka 9.4, HE clearly says that HE is not present in perishable.
Answer: Firstly, one needs to be clear that chapter 7&9 are on Jnana yog and above shloka Bhagavān has said from the point of view of Bhakti Yog. Like how physics formula cannot be applied to Chemistry in same way Bhakti Yog and Jnana Yog has to be looked at separately. These are two different subjects. One will have to look from deeper perspective (Tattvata). Perishable and Imperishable cannot reside in one body. So, in shloka 18.61 when Bhagavān says HE resides inside the heart of everyone HE has said from the perspective of 'Chetana tattva' which one cannot see. The portion which one can see is perishable and, in that Paramātmā, does not exist. After death the same gets destroyed. And in shloka 9.4, HE clearly says that HE is not present in perishable.
mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni na chāhaṁ teṣhvavasthitaḥ||9.4||
Meaning: This entire cosmic manifestation is pervaded by Me in My unmanifest form. All living beings' dwell in Me, but I do not dwell in them.
Neha Jain
Question: After hearing a dialogue in a TV serial got a little confused on how Prakrit works. Could you please throw some light on the same?
Answer: Through Parmatama the formation of entire Prakṛti takes place. The same is divided into following two parts:
Question: After hearing a dialogue in a TV serial got a little confused on how Prakrit works. Could you please throw some light on the same?
Answer: Through Parmatama the formation of entire Prakṛti takes place. The same is divided into following two parts:
- Para Prakṛti: is part of Paramatma or Chetana
- Apara Prakṛti: All that is perishable, which we can see, know, listen, smell.
As soon as Chetana moves out of the body, the same becomes useless. Due to the union of the two (Para Prakriti and Apara Prakriti) we are able to experience the world. And for experiencing the carrier is Apara Prakriit. Example, power we see through a bulb or feel though a fan. Understanding the tattva of Para Prakrit (which is permanent) and tattva of Apara Prakriti (which is temporary) is called as Tattva Jnana or Jnana Yoga.
If I talk about Rasgulla from morning to dusk, and the thing is that one has never eaten it before. Then how so ever one explains the person will not understand what is being said. And once having eaten the Rasgulla then one will never need an explanation about the same. Buddhi is insentient and the big question is from an insentient thing how one will be able to understand the Chetanta tattva? When a person starts experiencing by going beyond the Buddhi only then the experiencing of Chetana tattva becomes possible.
Question: How do we go beyond buddhi?
Answer: All the means that we adopt are for attaining the chit shuddhi and not for attaining Bhagavān. None of our yoga practices, tapas, japa, or dhyana is for attaining of Bhagavān. By doing all this Chit Shuddi takes place and Bhagavān is very much part of our Chit.
Divya Ji
Question: People have advised me that I should be praying to only one Bhagavān. Please guide is this approach correct?
Answer: Adi Shankara Bhagavān for people who live in family system has advocated:
- Panch dev poojan,
- One should also be worshipping one of the forms of Vishnu Bhagavān. It could be Bhagavān Ram or Krishna Ji,
- Then one should also meditate on Shiv Ji's form. It could be praying to a Shiv ling or HIS form in a photograph.
- Daily, prayers should also be offered to Ganesha ji.
- One form of Devi should also be included while we offer our daily prayers, and
- The prayers should also be directed towards Surya Bhagavan. Which could be even in the form of offering water to HIM.
But it is not necessary that we should be only following the above 5. There are others whom one can pray. And there are some days designated to certain Devtas. On those occasions offering special prayers to those has been said as Dharma for people who live in grahast structure of living.
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