प्रकृति और पुरुष‒ये दो हैं

सत्संगका प्रसाद |

प्रकृति और पुरुष‒ये दो हैं । इन दोनोंके अंशसे बना हुआ यह जीवात्मा है । अब इसका मुख जब तक प्रकृति की तरफ रहेगा, तब तक इसको शान्ति नहीं मिल सकती; और यह परमात्मा के सम्मुख हो जायगा तो अशान्ति टिकेगी नहीं‒यह पक्की बात है ।

संयोग-वियोग प्रकृति की चीज है । हमें जो कुछ मिला है, वह सब प्रकृति का है, उत्पन्न होकर होने वाला है । परन्तु परमात्मा आने-जाने वाले, मिलने-बिछुड़ने वाले नहीं हैं । परमात्मा सदा मिले हुए रहते हैं; किन्तु प्रकृति कभी मिली हुई नहीं रहती । आपको यह बात अलौकिक लगेगी कि संसार आज तक किसी को भी नहीं मिला है और परमात्मा कभी भी वियुक्त नहीं हुए हैं । संसार मेरे साथ है, शरीर मेरे साथ है, इन्द्रियाँ-मन-बुद्धि मेरे साथ हैं और परमात्मा न जाने कहाँ हैं, पता नहीं‒यह विस्मृति है, मूर्खता है ।

जो कभी हों और कभी न हों, कहीं हों और कहीं न हों,किसी के हों और किसी के न हों, वे परमात्मा हो ही नहीं सकते । सर्व समर्थ परमात्मा में यह सामर्थ्य नहीं है कि वे किसी समय में हों और किसी समय में न हों, किसी देश में हों और किसी देश में न हों, किसी वेश में हों और किसी वेश में न हों, किसी सम्प्रदाय के हों और किसी सम्प्रदाय के न हों, किसी व्यक्ति के हों और किसी व्यक्ति के न हों, किसी वर्ण-आश्रम के हों और किसी वर्ण-आश्रमके न हों । भगवान् तो प्राणिमात्रमें समान रहते हैं‒

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।
(गीता ९ । ४)

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।
(गीता ९ । २९)

आपके देखने-सुनने में जितना जगत् आता है, उस सबमें वे परमात्मा परिपूर्ण हैं‒

भूमा अचल शाश्वत अमल सम ठोस है तू सर्वदा ।

यह देह है पोला घड़ा बनता बिगड़ता है सदा ॥

परमात्मा व्यापक हैं, अचल हैं, ठोस हैं सर्वत्र ठसाठस भरे हुए हैं; परन्तु यह शरीर बिलकुल पोला है, इसमें कोरी पोल-ही-पोल है ! वहम होता है कि इतना मान मिल गया, इतना आदर मिल गया, इतना भोग मिल गया, इतना सुख मिल गया ! वास्तवमें मिला कुछ नहीं है । केवल वहम है, धोखा-है-धोखा ! कुछ नहीं रहेगा । क्या यह शरीर रहनेवाला है ? अनुकूलता रहनेवाली है ? सुख रहनेवाला है ? मान रहने वाला है ? बड़ाई रहने वाली है ? इनमें कोई रहने वाली चीज है क्या ? संसार नाम ही बहने वाले का है । जो निरन्तर बहता रहे, उसका नाम ‘संसार’ है । यह हरदम बदलता ही रहता है‒ ‘गच्छतीति जगत् ।’ कभी एक क्षण भी स्थिर नहीं रहता । परन्तु परमात्मा एक क्षण भी कहीं जाते नहीं; जायें कहाँ ? कोई खाली जगह हो तो जायें ! जहाँ जायँ, वहाँ पहले से ही परमात्मा भरे हुए हैं ।

Om Namah Shivay

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The Avadhoota Gita-28

16. Never did I have death or deathlessness – poison or poisonlessness. How can I speak of pure and impure? I am free from disease – my form has been extinguished.

17. Never have I sleep or awakening. Never do I practice concentration or hand-posture. For me there is neither day nor night. How can i speak of the transcendental and relative states? I am free from disease – my form has been extinguished.

18. Know me as free from all and form the details composing the all. I have neither illusion nor freedom from illusion.How shall I speak of such rituals as morning and evening devotions? I am free from disease – my form has been extinguished. I am free from disease – my form has been extinguished.

19. know me as endowed with all concentration. Know me as free from any relative or or ultimate aim. How shall I speak of union and separation? I am free from disease – my form has been extinguished.

20. I am neither ignorant nor learned, I observe neither silence nor absence of silence. How shall I speak of argument and counter argument? I am free from disease – my form has been extinguished.

21. Never do I have father, mother, family, caste, birth and death. How shall I speak of affection and infatuation? I am free from disease – my form has been extinguished.

22. Never do I disappear – I am ever manifest. Never so I have effulgence or absence of effulgence. How shall I speak of such rituals as morning and evening devotions? I am free from disease – my form has been extinguished.

23. Know me beyond all doubt to be boundless. Know me beyond all doubt to be undivided. Know me beyond all doubt to be stainless. I am free from disease – my form has been extinguished.

24. The wise give up all meditations; they give up all good and evil deeds and drink of the nectar of renunciation. I am free from disease – my form has been extinguished.

25. There is verily no versification where one knows nothing. The supreme and free one absorbed in the consciousness of the homogenous being and pure of thought, prattles about the truth.

Chapter 5

1. The word Om is like the sky, it is not the discernment of the essence of high or low. How can there be enunciation of the point of the word Om which annuls the manifestation of the unmanifest?

2. The srutis – such as “That thou art” – prove to thee thou art indeed “That” devoid of adjuncts and the same in all. Why dost thou, who art the identity in all, grieve in thy heart?

Om Namah Shivay

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Turning THE KARMIC TIDE

The meaning of Self and how karmic law comes into play

I would like to ask you: What is meant by Self? Is it the body we have left? Are not the samskaras carried forward? Whether Self includes them? When we die, do we transform through births or we leave a self at death and become a fresh new self when we are reborn?

Answer : In the vedic tradition there seem to be two kinds of Self, which is why you and many others find the word Self confusing. One kind of self is very familiar. It is the ego, the ‘I’ who is born, lives in the world, and eventually passes away. Under the name of jiva, this ‘I’ is said to survive death and reincarnate over and over. It carries a person’s personal karma as it moves through the cycle of this life and all other lives.

But what is the jiva made from? Is it just a bundle of karma, meaning past, present, and future actions? That wouldn’t satisfy the question, because even when there is no action, there are two things that require no individual self. One is existence, or Being. The other is consciousness, which is awareness of existence. On the basis of this fact, the vedic tradition says that there is a Self that consists purely of being and consciousness, known as Atman.

We should not, however, let tradition dictate to us. Any self, however you define it, must be tested against experience; otherwise, it remains merely a theory whose truth is abstract. Vedic seers were aware of this, and they suggested that by going within, the jiva can meet the Atman. When this happens, a new perspective starts to develop.

At first, the jiva or ego is vaguely interested in going inward; it experiences a touch of being and greater Self-awareness. But as time passes, if you keep going inward, the balance begins to shift. Being and consciousness become more and more interesting. Why? There are two reasons. First, they are appealing in themselves. To be comfortable with your own Being and to have Self-awareness, adds to one’s wellbeing, at first in a subtle way but later with increasing satisfaction.

Second, the exposure to Being and consciousness changes the jiva. Vedic sages indicate that pure Being contains three elements — sat chit ananda — or eternal bliss consciousness that uphold life and make it more creative, evolutionary, and enjoyable. As exposure to these qualities intensifies, the person undergoes a profound transformation, nothing less than a new identity. Instead of saying ‘I am SK’ or ‘I am Deepak,’ the jiva says, ‘I am That,’ where ‘That’ means eternal bliss consciousness.

There are countless other ways to describe the spiritual path, but the brief outline just provided is a description in terms of the Self. I hope this helps.

Om Namah Shivay

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The Avadhoota Gita-27

5. It has not yet happened that I, the ignorant one – have attained to knowledge, nor has it happened that I have become of the nature of Knowledge. And how can I say that I have both ignorance and knowledge? I am free from disease – my form has been extinguished.

6. It (The Self) does not appear to me as virtuous or sinful as bound or liberated, nor does it appear to me – as united or separated. I am free from disease – my form has been extinguished.

7. I never have the high, low, or middle state. I have no friend nor foe. How shall I speak of good and evil? I am free from disease – my form has been extinguished.

8. I am not the worshipper or of the form of the worshipped. I have neither instruction nor practice. How shall I speak of myself – who am of the nature of Consciousness? I am free from disease – my form has been extinguished.

9. There is nothing here which pervades or is pervaded. There is no abode nor is there the abodeless. How shall I speak of void and non-void? I am free from disease – my form has been extinguished.

10. There is no one to understand and nothing indeed, to be understood. I have no cause and no effect. How shall I say that I am conceivable or inconceivable? I am free from disease – my form has been extinguished.

11. There is nothing dividing, nothing to be divided. I have nothing to know with and nothing to be known. How shall I then speak of coming and going? I am free from disease – my form has been extinguished.

12. I have no body or bodilessness – nor have I intelligence, mind or senses. How shall I speak of attachment and detachment? I am free from disease – my form has been extinguished.

13. The Self is not separate or high – and it has not disappeared even to the extent of allusion. Friend, how can I speak of it as identical or different? I am free from disease – my form has been extinguished.

14. Neither have I conquered the senses – nor have i not conquered them. Self-restraint or discipline never occurred to me. Friend how can I speak of victory and defeat? I am free from disease – my form has been extinguished.

15. Never have I form or absence of form, Never any beginning, middle, or end. Friend how can I speak of strength and weakness? I am free from disease – my form has been extinguished.

Om Namah Shivay

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The Avadhoota Gita-26

40. Thou hast not the nature of non attachment in the slightest nor hast thou in the slightest the nature of attachment. Thou hast not even the slightest nature of desire. I am the nectar of knowledge, homogenous existence, like the sky.

41. In thy mind there is neither the meditator – meditation, nor the object of meditation. Thou hast no samadhi. There is no region outside thee – nor is there any substance of time. I am the nectar of knowledge, homogenous existence, like the sky.

42. I have told thee all that is essential. there is neither thou, nor anything for me – or for a great one. nor is there any teacher or disciple. The supreme reality is natural and exists in its own way. I am the nectar of knowledge, homogenous existence, like the sky.

43. If I, the supreme, of the nature of the sky, alone exist, how can there be here the supreme truth – which is blissful reality, how can there be here the supreme truth which is not of the nature of bliss, and how can there be here the supreme truth of the nature of knowledge and intuition?

44. Know the one who is Consciousness and devoid of fire and air. Know the one of the nature of consciousness – who is devoid of earth and water. Know the one of the nature of consciousness who is devoid of coming and going.

45. I am neither of the nature of the void – nor of the nature of non-void. I am neither of pure nature nor of impure nature. I am neither form nor formlessness. I am the supreme reality of the form of its own nature.

46. Renounce the world in every way. Renounce the poison of renunciation and non-renunciation. The self is pure, immortal, natural and immutable.

Chapter 4

1. There is neither invitation nor casting off; How can there be flowers, leaves, meditations and recitation of sacred texts, and how can there be worship of Siva – which is identity in non-difference?

2. The absolute is not liberated from bondage and obstruction. The absolute is not purified, cleansed and released. The absolute is not liberated by union or separation. I am indeed the free One, like the sky.

3. I have developed no false notion that all this reality come into existence or that all this unreality comes into existence. I am free from disease – my form has been extinguished.

4. Stained, stainless, divided, undivided – differentiated, none of these appear to me. I am free from disease – my form has been extinguished.

Om Namah Shivay

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The Avadhoota Gita-25

29. I am without a master and the absence of a master – I am unperturbed. I have transcended mind and absence of mind – I am unperturbed. Know me as unperturbed and transcendent of all. I am the nectar of knowledge, homogenous existence, like the sky.

30. How shall I say that this is a forest or a temple? How shall I say that this is proved or doubtful? It is thus uninterrupted homogenous calm Existence. I am the nectar of knowledge, homogenous existence, like the sky.

31. The Self devoid of life and lifelessness – shines forever. Devoid of seed and seedlessness – of liberation and bondage, it shines forever. I am the nectar of knowledge, homogenous existence, like the sky.

32. It shines forever, devoid of birth – mundane existence and death. I am the nectar of knowledge, homogenous existence, like the sky.

33. Thou hast no name and form – even to the extent of allusion, nor any substance – differentiated or undifferentiated. Why dost thou grieve, O Thou shameless mind? I am the nectar of knowledge, homogenous existence, like the sky.

34. Why weepest thou friend? Thou hast no misery of birth. why weepest thou friend? There is no change for thee. I am the nectar of knowledge, homogenous existence, like the sky.

35. Why dost weep thou friend? Thou hast no natural form. Why dost thou weep friend? Thou hast deformity. Why dost thou weep friend? Thou hast no age. I am the nectar of knowledge, homogenous existence, like the sky.

36. Why dost thou weep friend? Thou hast no age. Why dost thou weep friend? thou hast no mind. Why dost thou weep friend? Thou hast no senses. I am the nectar of knowledge, homogenous existence, like the sky.

37. Why dost thou weep friend? Thou hast no lust. Why dost thou weep friend? Thou hast no greed. Why dost thou weep friend? Thou hast no delusion. I am the nectar of knowledge, homogenous existence, like the sky.

38. Why dost thou desire affluence? Thou hast no wealth. Why dost thou desire affluence? Thou hast no wife. Why dost thou desire affluence? Thou hast none that is thine own. I am the nectar of knowledge, homogenous existence, like the sky.

39. Birth in this universe of false appearances is neither thine nor mine. This shameless mind appears differentiated. This, Devoid of difference and non-difference, is neither mine nor thine. I am the nectar of knowledge, homogenous existence, like the sky.

Om Namah Shivay

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The Avadhoota Gita-24

19. I am verily the reality – free of such blemishes as attachment. I am verily the reality – free of the grief caused by transmigratory existence. I am the nectar of knowledge, homogenous existence, like the sky.

20. If there are no three planes of existence – how can there be a fourth? If there are no three times – how can there be quarters? The Supreme reality is the state of the highest serenity. I am the nectar of knowledge, homogenous existence, like the sky.

21. I have no such divisions as long or short. I have no such divisions as wide or narrow. I have no such divisions as angular or circular. I am the nectar of knowledge, homogenous existence, like the sky.

22. I never had a mother, Father, Son or the like. I was never born and never did I die. I never had a mind. The supreme reality is undistracted and calm. I am the nectar of knowledge, homogenous existence, like the sky.

23. I am pure, very pure – beyond reason and of infinite form. I am non-attachment and attachment – beyond reason and of infinite form. I am undivided and divided – beyond reason and of infinite form. I am the nectar of knowledge, homogenous existence, like the sky.

24. If the supreme reality is only one and stainless How can there be here and the hosts of gods beginning with Brahma, and how can there be herethe worlds of habitation, such as heaven? I am the nectar of knowledge, homogenous existence, like the sky.

25. How shall I, the pure One, the “not this ” and yet the not “not this”, speak? How shall I, the pure One, The endless and the end, speak? How shall I, the pure One, attributeless and attribute, speak? I am the nectar of knowledge, homogenous existence, like the sky.

26. I ever perform the supreme action which is non-action. I am supreme Joy, devoid of attachment and detachment. I am everlasting Joy, devoid of body and absence of body. I am the nectar of knowledge, homogenous existence, like the sky.

27. The creation of the illusory universe is not my modification. The creation of deceit and arrogance is not my modification. The creation of truth and falsehood is not my modification. I am the nectar of knowledge, homogenous existence, like the sky.

28. I am devoid of time, such as twilight – I have no disjunction. I am devoid of interiorness and awakening. I am neither deaf nor mute. I am thus devoid of illusion. I am not made pure by moods of mind. I am the nectar of knowledge, homogenous existence, like the sky.

Om Namah Shivay

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