विवेचन सारांश

Rising Above Desire: The Tree of Existence and the Root of Bliss

The illustration portrays a tree in reverse formation, with its roots positioned above and branches cascading downwards. At its zenith resides Sri Bhagavān, known by various appellations such as Ishwar, Nirakar (formless Brahman), Sakar (Sagun Eshwar), Brahma, Bhagavān, and Ishta Devata. This 'mula' or root embodies the divine power, which is singular and all-encompassing. Brahmāji serves as its principal branch, while the sustenance of the tree is facilitated by the triad of Sattva, Rajas, and Tamas gunas, constituting the very essence of existence.

Within this cosmic framework, there exist fourteen types of living beings (Lok), each originating from one of fourteen distinct wombs (Yoni). The term "Manushya Yoni" denotes human birth, characterized by its association with the human womb and the emergence of beings endowed with celestial qualities, leading to blissful lives in higher realms of existence.

In contrast, "Dev Yoni" signifies divine birth, emanating from the divine womb and giving rise to beings enjoying celestial qualities and dwelling in realms of profound bliss.

Conversely, "Tiryaka Yoni" signifies animal birth, emerging from the animal womb and leading to an existence characterized by ignorance, attachment, and suffering in the lower realms.

There prevail seven realms of existence, known as Lokas, with Manushya loka being considered as the upper class. These are as follows:

Sri Bhagavan enlightens Arjuna, unveiling the profound truth that the true essence of the tree transcends the simplified analogy provided earlier. The reality of this tree eludes perception in our worldly realm; its origin, continuity, and culmination remain shrouded in mystery.

The concept of infinity, which characterizes the vastness of the universe, surpasses human comprehension. Even amidst the expanse of countless galaxies, our intellect inevitably questions what lies beyond. While it's conceivable that Samsara came into being at some juncture, the notion of its eternal existence defies our capacity for imagination. Our intellect, fashioned from the inert elements (jad), is bound by the cycle of birth and death, leading us to perceive beginnings and ends where true perpetuity resides beyond our grasp.

Unlike the envisioned tree with its discernible form, Sri Bhagavan elucidates that His universe transcends delineation, devoid of fixed contours, in a perpetual state of flux.

So, how does one break free from this ceaseless cycle? It requires severing the deeply entrenched roots of the Aśhvatth tree with the resolute axe of detachment. Then, one must seek out the foundation of this tree—the Supreme Lord—from whom the cosmic activity emanated eons ago. Taking refuge in HIM ensures liberation from the cycle of rebirth, granting eternal freedom from worldly entanglements.

The trio of Ahmta, Mamata, and Vasana serves as the fundamental shackles tethering the soul to the relentless cycle of birth and death. It prompts us to wonder: "Am I merely the physical form?"

The transformation of our bodies over time can render even our childhood photographs unrecognizable when unexpectedly revisited. Why does this disconnection occur? It's rooted in the perpetual flux of our physical vessels. While the body undergoes constant change, the essence of our being, the 'I' within, remains immutable. Thus arises the inquiry: Who truly am I? At the very least, it becomes evident that we are not confined to the limitations of the body.

When we perceive ourselves solely as corporeal entities, everything associated with the body becomes entwined with our identity. We form attachments to possessions and relationships, be it "My mother, my father, my spouse, my child, my possessions, my job, my vehicle, my home..." This attachment breeds a desire that binds us, making the mere thought of separation from these objects unbearable and inconceivable.

The cycle of birth, death, and residing in the mother's womb repeats endlessly. Negotiating this cycle of worldly existence is truly arduous. O Murari (an epithet for Bhagavan Vishnu), please protect me with your unconditional compassion.

Those who are devoid of vanity and delusion, who have transcended the grip of attachment, who steadfastly contemplate the self and the Divine, who are untouched by the lure of sensory pleasures, and who rise above the pairs of opposites such as pleasure and pain, achieve the eternal Abode of Sri Bhagavān.

The essence of '

निर्मानमोहा

' (niḥ—free from; māna—vanity; mohāḥ—delusion) is beautifully elucidated in the following song.

मैं नहीं, मेरा नहीं, यह तन किसी का है दिया । जो भी अपने पास है, वह धन किसी का है दिया ॥

I am not mine, this body is someone else’s gift. Whatever I have, that wealth is someone else’s gift.

देने वाले ने दिया, वह भी दिया किस शान से । मेरा है यह लेने वाला, कह उठा अभिमान से मैं, मेरा यह कहने वाला, मन किसी का है दिया । मैं नहीं, मेरा नहीं, यह तन किसी का है दिया । जो भी अपने पास है, वह धन किसी का है दिया  ॥

The giver gave, he gave with such grace. This is mine, the taker said with pride. I, mine, am the one who says this, the mind is someone else’s gift. I am not mine, this body is someone else’s gift. Whatever I have, that wealth is someone else’s gift.

जो मिला है वह हमेशा, पास रह सकता नहीं । कब बिछुड़ जाये यह कोई, राज कह सकता नहीं । जिन्दगानी का खिला, मधुवन किसी का है दिया । मैं नहीं, मेरा नहीं, यह तन किसी का है दिया । जो भी अपने पास है, वह धन किसी का है दिया

What I have got, it cannot stay forever. When this will separate, no one can tell. The blossom of life, the garden is someone else’s gift. I am not mine, this body is someone else’s gift. Whatever I have, that wealth is someone else’s gift.

जग की सेवा खोज अपनी, प्रीति उनसे कीजिये । जिन्दगी का राज है, यह जानकर जी लीजिये । साधना की राह पर, यह साधन किसी का है दिया । मैं नहीं, मेरा नहीं, यह तन किसी का है दिया । जो भी अपने पास है, वह धन किसी का है दिया  

Seek your service to the world, love them. Live knowing this, the secret of life. On the path of practice, this tool is someone else’s gift. I am not mine, this body is someone else’s gift. Whatever I have, that wealth is someone else’s gift.

जो भी अपने पास है, वह सब किसी का है दिया । मैं नहीं, मेरा नहीं, यह तन किसी का है दिया । जो भी अपने पास है, वह धन किसी का है दिया । मैं नहीं, मेरा नहीं, यह तन किसी का है दिया । जो भी अपने पास है, वह धन किसी का है दिया

Whatever I have, that all is someone else’s gift. I am not mine, this body is someone else’s gift. Whatever I have, that wealth is someone else’s gift. I am not mine, this body is someone else’s gift. Whatever I have, that wealth is someone else’s gift.

Sri Bhagavān elucidates that upon liberating themselves from the shackles of vanity and delusion, and transcending the perils of attachment, seekers who steadfastly contemplate the Paramatma, devoid of the desire to indulge in sensory pleasures, and rise above the dualities of pleasure and pain, attain the hallowed sanctuary of HIS eternal Abode.

The session ended with Harinam Sankirtan.

Hari Sharanam, Hari Sharanam, Hari Sharanam, Hari Sharanam

Question and Answer Session

Ashok ji

Question: (1) In Geeta Pariwar, we say: “

कृष्णं(व्ँ) वन्दे जगद्गुरुम्      Is “कृष्णं(म्) वन्दे जगद्गुरुम्” not correct?

                  (2) How can we abide by the teaching of following shloka while we see that our Sanatan dharma is being abused which infuriates us?

निर्ममो निरहङ्कार: समदु:खसुख: क्षमी || 12.13||
                अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च

                adveṣhṭā sarva-bhūtānāṁ maitraḥ karuṇa eva cha
                nirmamo nirahankāraḥ sama-duḥkha-sukhaḥ kṣhamī

Answer to first question:  (1) The latter pronunciation is accepted however the former way of pronunciation is superior.  

Answer to second question (2): What others do is not in my control. Bhagavān has given us our remote control only. We can’t change others. We need to understand that the
message given by Sri Bhagavān in 12.13 is for us not to evaluate others.

When Angad seeks guidance from Sri Rama on how to address Ravana during their impending meeting, Sri Rama advises him to speak in a manner that accomplishes their objective while also fostering benefit for Ravana himself. Sri Rama, embodying the virtue of "adveṣhṭā sarva-bhūtānāṁ," harbors no animosity towards any being, even though Sita Mata endures profound suffering at the hands of Ravana.

Geeta ji

Question: Is it true that Mahabharat should not be kept at home?

Answer: This is wrong. Mahabharat should be kept at home. Those who keep Mahabharat at home become victorious.

Sanjita ji

Question: Should the flowers be washed before offering them to God?

Answer: If the flowers are clean and uncontaminated, they can be offered directly. However, if they are soiled, washing them before offering is acceptable. Ultimately, the sincerity of devotion holds greater significance than the meticulousness of the ritual.

The evening ended with a rendition of the Hanuman Chalisa.