“नवरात्रि” का अध्यात्मिक विवेचन………!!!

Posted on March 24, 2023 by

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दुर्गा का स्वभाव है कि शत्रुओं का नाश करती है।
यह दुर्गा प्रेम का प्रतीक ,श्रद्धा का प्रतीक है।
अब प्रेम श्रद्धा कहां होती है? किस दिशा में ले जाती है? क्या प्राप्त कराती हैं?
इसका स्वरूप नव दुर्गा के रूप में है।

हर मनुष्य मोह रूपी रात्रि में है।
जब हृदय में ईश्वर को पाने की इच्छा जागृत होती है, वहां से नवरात्रि आरंभ होता है।
पार्वती का जन्म हिमाचल के यहां, मैना के द्वारा हुआ।
हिमाचल कहते हैं हृदय को, मैना अर्थात मैं (अहंकार) ना हो।
ऐसी स्थिति में प्रेम की जागृति होती है।
इसलिए दुर्गा, पार्वती का एक नाम शैलपुत्री कहा गया है उसी दिन से।

श्वेत बैल ‘धर्म’ का प्रतीक है। साधक धर्म आचरण में लग जाता है, जब प्रेम जागृत होता है।

दूसरा नाम है ब्रह्मचारिणी, जिससे ब्रह्म की प्राप्ति होता है।
उस कर्म का आचरण होने लगता है।

आचरण जब होने लगता है तब तीसरा नाम चंद्रघंटा।
भजन से संयुक्त मन ही चंद्रमा है।
ऐसे मन मैं ईश्वरी नाद का संचार होने लगता है,
इसलिए इसे चंद्रघंटा कहते हैं।

उस ईश्वरी नाद के अनुशासन में चल के भजन होने लगता है,
तो मन कुशलतापूर्वक ईश्वर में स्थिति प्राप्त करने लगता है।
इसलिए चौथा नाम कूष्मांडा है।

जब कुशलतापूर्वक मन भगवान में लगने लगता है तो स्कंदमाता।
स्कंध कहते हैं कार्तिकेय को।
सांसारिक कर्म है, उसका त्याग होने लगता है।
इसलिए दुर्गा का एक नाम है स्कंदमाता।

जब संसारी कर्मों का त्याग होने लगता है तो ईश्वरी कर्तव्य की जननी कहलाती है।
इसलिए इनका छठा नाम है कात्यायनी।
कर्तव्य का घर, कर्तव्य की जननी, भक्त का परम कर्तव्य है देवी संपति, उसका आश्रय हो जाती है।
इसलिए कात्यायनी कहलाती है।

जब दैविक संपत्ति आ जाता है तो कालरात्रि ।
काल के लिए यह रात्रि के समान है।
रात्रि में मनुष्य को दिखता नहीं है।
उसी तरह अब काल ऐसे साधक को विचलित नहीं कर पाता।
कबीर कहते हैं कि काल की अखियां फूटी, सतगुरु अजब पिलाई बूटी।

आठवां नाम है महा गौरी।
गो कहते हैं मन सहित इंद्रियों को।
इसको जो काटने वाली है, संयत करने वाली है,
इंद्रियों का दमन करने वाली होने से इसको महागौरी कहते हैं।

जब इंद्रियां भली प्रकार संयमित हो जाती हैं,
उनका नाम है सिद्धिदात्री परम शांति,
परमात्मा उसका सिद्ध करा देती है।
इसलिए सिद्धिदात्री कहलाती है।

नवरात्र के बाद दशहरा आता है।
दसों इंद्रियों का संयम के साथ आगे भगवान का राज्याभिषेक होता है।
रामराज की स्थिति हृदय में आ जाती है, तब नवरात्रि समाप्त हो जाती है।
दुर्गा का विसर्जन कर देते हैं,
जब लक्ष्य प्राप्त हो गया तो साधन भजन भी शेष हो जाता है।।

(पूज्य गुरुदेव की आत्मानुभूति, जो उनके साधकों के हृदय देश में प्रवाहित है।)

विनम्र शुभेक्षाओं सहित,
~मृत्युञ्जयानन्द ।
🙇🙇🙇🙇🙇.
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Concept of Navratri……!!!

Posted on March 23, 2023 by
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मोह निशा में अचेत आदिम मानव अज्ञान की रात्रि में सो रहा है जिसने कभी योग के विषय में सोचा ही नही।

सम्पूर्ण भूतप्राणियों के लिये वह परमात्मा रात्रि के तुल्य है; क्योकि दिखाई नही देता, न विचार ही काम करता है इसलिए रात्रि सदृश्य है। उस रात्रि में परमात्मा में संयमी पुरुष भली प्रकार देखता है, चलता है, जागता है; क्योकि वहां उसकी पकड़ है। योगी इन्द्रियों के संयम द्वारा उसमे प्रवेश पा जाता है। जिन नाशवान सांसारिक सुुख भोग के लिए सम्पूर्ण प्राणी रात दिन परिश्रम करते हैं, योगी के लिए वही निशा है।

जो योगी परमार्थ पथ में निरंतर सजग और भौतिक एषणाओं से सर्वथा निःस्पृह होता है, वही उस इष्ट में प्रवेश पाता है। वह रहता तो संसार में ही है, किंतु संसार का उस पर प्रभाव नहीं पड़ता।

~स्वामी अड़गड़ानन्द जी परमहंस।

विनम्र शुभेक्षाओं सहित,
~मृत्युञ्जयानन्द।
🙇🙇🙇🙇🙇.
*****
The primitive man is lying unconscious in the night of ignorance, who has not given a thought to yog.

The transcendental Spirit is like night for living beings because he can be neither seen nor comprehended by thought. So he is like night, but it is in this night that the spiritually conscious man remains awake because he has seen the formless and known the incomprehensible. The seeker finds access to God through control of senses, peace of mind, and meditation. That is why the perishable worldly pleasures for which living beings toil day after day is night for God’s true worshipper.

The sage alone, who beholds the individual Self and the Universal Self and is indifferent to desire, succeeds in his enterprise of God-realization. So he dwells in the world and is yet untouched by it.

~Swami Adgadanand jee Paramhans.

Humble Wishes.
~mrityunayanand.
🙇🙇🙇🙇🙇

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नवरात्रि के पुण्य एवं निर्मल सांकेतिक संदेशों के परिवेश में साधना की विवेचना……!!!

Posted on March 23, 2023 by
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लावणी सुन बारहमासी।
कटै जासे जन्म मरण फांसी।

अब आप उस लगन के बारे में सुनें, जिसमें आठो पहर बारहों महीने निरंतर लगे रहने पर जन्म मरण की फांसी कटती है और परम चेतन स्वरूप को जीव प्राप्त हो जाता है। ऐसे लगन का सदा महत्व रहा है जो जन्म मरण की फांसी काटने में समर्थ है।

(साधना क्रम में बारह महीने हैं। जिसमे हम यहां केवल चैत्र मास और क्वार (अश्विन) मास के आध्यात्मिक संदेशों का आध्यात्मिक अध्ययन पवित्र पर्व नवरात्र के परिप्रेक्ष्य में करेंगें।)

चैत में चिंता यह कीजै,
कि यह तन घड़ी घड़ी छीजै।
इससे करिये तनिक विचार
सार वस्तु है क्या संसार।

फिर क्या मथुरा अरु कासी।
लावनी सुन बारहमासी।।

जब हम परिस्थितियों में हैं तो सिद्ध है कि चैतन्यता नहीं है। अब चैतन्य होने के लिए शरीर की स्थिति पर विचार कीजिये कि यह हर घड़ी नष्टप्राय होता जा रहा है। भोग्य पदार्थ ही तो संसार है। जैसा कि “मैं अरु मोर तोर तैं माया”। तो आखिर सत्य क्या है?

सत्य वस्तु है आत्मा, मिथ्या जगत प्रसार।
नित्या नित्य विवेकिया, लीजै बात विचार।।

सत्य वस्तु अथवा जो परमसत्य है, वह है आत्मा। यह महापुरुष का निर्णय है। जगत का प्रसार देखने में बड़ा सुंदर है, परन्तु है सर्वथा झूठा। ‘नित्यानित्य विवेकिया’- सत्य क्या है और असत्य क्या है? इस पर विवेक करें। तभी सत्य अवतरित होगा।

काशी, मथुरा आदि तीर्थों में भ्रमण करने से अब इस लगन का कोई महत्व नहीं है। यह तो मानसिक प्रवृत्ति है जो प्रभु के ओर निरन्तर प्रवाहित होती रहती है और इससे जन्म मरण का बन्धन टूट जाता है।

क्वार में करना यही उपाय
तत्वमसि श्रवणन मन लाय।
जुगुति से मनन करो प्यारे,
खुले जासे अंदर के ताले।।

हानि हो जिससे चौरासी।
लावणी सुन बारहमासी।।

क्वार ( विकारों का कट जाना)। ‘कु’ कहते हैं दूषित को और ‘अर’ कहते हैं काटने को। साधक के द्वारा ज्यों-ज्यों विकारों का शमन होता जाएगा, त्यों-त्यों उसे तत्वमसि का आदेश मिलने लगेगा, जैसा कि सद्गुरु पुर्व में ही कहतें हैं कि जब हृदय शुद्ध हो जाएगा तो उस तत्वमसि का संचार मैं करूँगा। अंदर से मिलने वाले आदेशों का श्रवण करना एवं उसी में मन लगाना, बस साधक के लिए इतने ही उपाय का विधान है। साधक मन को उस तत्व में स्थिर कर युक्तिसहित उसका मनन करता जाय, ताकि अन्दर के ताले खुल जायें, जो आत्मा और परमात्मा में अंतर डाले हुए हैं।

वह आदेश क्रमशः मिलता है। जब तक अंतिम स्थिति वाला आदेश नहीं मिल जाता, तब तक किसी न किसी रूप में ताला लगा ही रहता है। अब रही युक्ति से मनन करने की बात, उसके लिए जैसा कि राम नाम कहते हैं, वैसा नहीं है। जब यही नाम मनन की स्थिति में आ जाता है, तब उसका वाणी से कोई सम्बन्ध नहीं रह जाता।

निदिध्यासन के अंत में, ऐसा होवे भान।
ब्रम्ह आत्मा एक लख, तब होय ब्रम्ह का ज्ञान।

निदिध्यासन के अन्त में ऐसा भान होने लगता है कि ब्रह्म और आत्मा परस्पर एक ही हैं और इस एकत्व दर्शन का परिणाम ही ब्रह्मज्ञान है।

हर पहलू की दो सीमाएं हुआ करती है-एक अधिकतम और दूसरी न्यूनतम (प्रवेशिका एवं पराकाष्ठा)। उदाहरण के लिए भक्ति को लीजिये। जहां से भक्ति की शुरुआत है, वह उसकी न्यूनतम सीमा है और जहां वह लक्ष्य को प्राप्त करने की स्थिति में आ जाती है, वह अधिकतम सीमा कहलाती है। इस प्रकार निदिध्यासन, जहां से चिन्तन के द्वारा हमारा जड़-अध्यास मिटने लगता है, वह प्रवेशिका है और चिन्तन के पूर्णता में जहां अध्यास समाप्त हो जाता है, वही पराकाष्ठा अर्थात अन्त कहलाता है।

यह वास्तव में आवागमन के हानि का अंतिम स्तर है अर्थात अधिकतम मंज़िल मिल रही है।
~ स्वामी अड़गड़ानंद जी।
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“बारहमासी”, परम आदरणीय परम पूज्य स्वामी परमानन्द जी परमहंस महाराज के अनुभव में आकाशवाणी के माध्यम से अवतरित रचना पर पूज्य गुरुदेव द्वारा आध्यात्मिक विवेचना के परिवेश में भारत के महान पर्व “नवरात्रि” का चैत्र और अश्विन (क्वार) मास में पवित्र अवतरण और उसके सामयिक संदेशो के अद्भुत समावेश का तुलनात्मक अध्ययन मात्र सांयोगिक ही नहीं अपितु अत्यंत प्रायोगिक एवं हृदयस्पर्शी लगता है। पहले सत्य का अवतरण तत्पश्चात चिन्तन के पूर्णता में अध्यास की समाप्ति पर पराकाष्ठा का स्पर्श होना जो आवागमन का अंतिम स्तर है।

विनम्र शुभेक्षाओं सहित,
~मृत्युञ्जयानन्द ।
🙇🙇🙇🙇🙇.
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“What helpful advice can you prescribe for our forum aspirants so that they can stay in such a state? In other words: “What may bring about the arising of the ”Longing“?”

Posted on March 22, 2023 by

A heart touching and very practical question from dear blessed soul Rajendra Hardial jee from Toronto, Ontario.

In first phase, we have We have taken up what this stage of “Stitha Prajna” is and what are the attributes of a steady minded sage?

And now in second phase, we will take up: “What helpful advice can you prescribe for our forum aspirants so that they can stay in such a state? In other words: “What may bring about the arising of the ”Longing“?”

Number of spans of our life are even too short to share this subject but we can certainly find some way outs as preached by our enlightened SAGES AND SCRIPTURES.

Lord Ram has preached the great devotee Shabari in Ramcharit Manas:

The first step to devotion (Bhakti) is to keep company of the saints (Satsang).
🙇🙇🙇🙇🙇.

That what Bhagavad Gita confirms also:

“Obtain that knowledge (from sages) through reverence,
inquiry and innocent solicitation, and the sages who are aware of reality will initiate you into it.”
🙇🙇🙇🙇🙇.

Seeker is advised to approach seers with reverence, self-surrender, and humility, to be instructed in true knowledge through devoted service and guileless curiosity.

These seers will enlighten him on it. The ability to acquire this knowledge comes only with a wholly dedicated service. They are seers who enable us to have direct perception of God. They know the mode of yagya and they will teach it to seeker.

It’s total grace of God to find a TRUE sage. Without accumulation of righteous impulses, one can never get association and blessings of an enlightened sage.

The most sacred earning of spiritual life is to take refuge in accomplished sage and to serve such totally accomplished sages with selfless motive.

To approach really enlightened seers with reverence, self-surrender, and humility, to be instructed in true knowledge through devoted service and guileless curiosity must be on the top priority.

Sage Nanak jee sings:

“Meeting the True Guru, the wandering mind is held steady;
it comes to abide in its own home. It purchases the Naam, chants the Naam, and remains absorbed in the Naam………”

Bow down in lotus feet of revered Nanak Gurudeo ji….!!!!
🙇🙇🙇🙇🙇.

In “Vivekachudamani”, it is said:

“Among the means and conditions necessary for liberation,
bhakti alone is supreme. A constant contemplation of one’s own Real Nature is called devotion.”

Bow down in lotus feet of Revered Adi Shankara jee….!!!!
🙇🙇🙇🙇🙇.

Nārada Bhakti Sūtra onwards enlightens us on Bhakti:

Revered Sage Nārada, says that bhakti consists of surrendering all strivings-to-become unto That (Self, Pure Beingness), forgetting Which one is subject to extreme distress.

Revered Nārada gave three definitions of bhakti, according to three sages, namely Parashara, Garga and Shandilya:

(1) delighting in divine worship – pūjādiṣhu anurāga iti pārāśaryaḥ,

(2) delighting in divine stories – kathādiṣhu iti gargaḥ,
and

(3) removing all obstacles to reveling in Self –
ātma-raty-avirodhena iti śāṇḍilyaḥ.

To become the very embodiment of devotion as a wayfarer
on the path of spiritual quest is the prime necessity. It is seeker’s love for God that inspires to get ready for the war
between matter and spirit. The initial stage is thus of love, adoration.

Bow down in lotus feet of Revered Sage Narada Jee.
🙇🙇🙇🙇🙇.

Revered Gurudev Swami Adgadanand jee uses to teach by repeating the teaching of Revered Sage Parmanand Jee, who was HIS GURU:

“Believe that adoration of the Supreme Spirit has commenced when, even while one is leading the life of a householder, there are signs of weariness and tears, and sentiment so powerful that it chokes the throat.”

Manifold strands are entwined in love: of dharm, precept, restraint, pious association, and sentiment.

Bow down in lotus feet of most Revered Parmanand Jee Paramhans.
🙇🙇🙇🙇🙇.

And says revered sage Ramakrishna:

“….I tell you the truth: there is nothing wrong in your being in the world. But you must direct your mind toward God; otherwise you will not succeed.

Do your duty with one hand and with the other hold to God.
After the duty is over you will hold to God with both hands…”

Bow down in lotus feet of Revered Rama Krishna Paramhans jee.
🙇🙇🙇🙇🙇.

And finally sings Yogeshwar Krishna in Bhagavad Gita.

“For I am the one in which the eternal God, immortal life, the imperishable dharm, and the ultimate bliss all (abide).’’
🙇🙇🙇🙇🙇.

Sri Krishn is the dwelling of immortal God (through a single-minded access to whom the seeker is cured of all worldly maladies), of everlasting life, of eternal Dharm, and of the unblemished pure joy of attaining to the Supreme goal. In other words, a God-oriented saint is the abode of all this bliss. Such a sage was Sri Krishn-a Yogi.

So if we are seeking for the ineffable, indestructible God, the eternal Dharm, and the pure, ultimate bliss, we have to take refuge in some great Soul that dwells in the incommunicable essence. Only such a sage can enable a devotee to achieve what he is questing for.

HE adds:

“Propelling all living things that bestride a body-which is but a contrivance-by his maya, O Arjun, God abides in the hearts of all beings.’’
🙇🙇🙇🙇🙇.

But if God lives in our hearts and is so close to us, why are we ignorant of his presence? This is so because the contraptions we call body are driven by the power of maya, the universal ignorance or illusion by virtue of which we consider the unreal universe as real and distinct from the Supreme Spirit. So this physical mechanism is a grave impediment and it takes us round endlessly through one birth after another. Where, then, can we find shelter or refuge?

And:

“Seek refuge with all your heart, O Bharat,
in that God by whose grace you will attain to repose and the everlasting, ultimate bliss.”
🙇🙇🙇🙇🙇.

Finally Yogeshwar Krishn concludes:

“I give you my sincere pledge, because you are so dear to me, that you must attain to me if you keep me in mind, adore me, worship me, and bow in obeisance to me.”
🙇🙇🙇🙇🙇.

Arjun was exhorted earlier to seek refuge in the God that dwells in the realm of the heart. And now he is prompted to find shelter under Sri Krishn. He is also told that in order to find this sanctuary he has to listen again to the Lord’s most esoteric words.

Doesn’t Sri Krishn intend to communicate by this that finding shelter under a noble teacher-preceptor is indispensable for the seeker who has taken to the spiritual path? Sri Krishn, a Yogeshwar, then enlightens Arjun on the way of true self-surrender.

“Grieve not, for l shall free you from all sins if you abandon all other obligations (dharm) and seek refuge in me alone.”
🙇🙇🙇🙇🙇.

Arjun is counselled that he has to rid himself of concern about what category of doer he is, whether Brahmin or Kshatriya or Vaishya or Shudr, and look for shelter under Sri Krishn alone. By doing so he will be absolved of all iniquities and afflictions

I am of opinion that Silence always leads to eternal silence.

When your mind and senses get totally restrained, there is no way out except to reach to the stage of stillness in total silence.

And beloved waits there….waits for your final merger so that silence may ever last as infinite eternal silence.

You exist no more and identity gets lost forever.

Drop drops in ocean and gets named as ocean.
Oneness….
only oneness exists.

Humble Wishes.
mrityunjayanand.
🙇🙇🙇🙇🙇.

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“What helpful advice can you prescribe for our forum aspirants so that they can stay in a state that Sri Krishn described as Stitha Prajna for a longer time, immersed in spirit?”

Posted on March 22, 2023 by
A heart touching and very practical question from dear blessed soul Rajendra Hardial jee from Toronto, Ontario.
We will take up this question in two phases. In first phase, we will try to explore what this stage of “Stitha Prajna” is and what are the attributes of a steady minded sage?
This stage is almost the highest stage of spiritual attainment and once you reach to this stage, there is no question of calculation of any longer or shorter time for staying in that state.
That Soul which has resolved his doubts is in the state of samadhi or perfect absorption of thought in the Supreme Spirit, the one worthy object of meditation. One who has achieved even- minded discrimination by identification with the eternal essence, which has neither a beginning nor an end, is said to be in the state of abstract contemplation of the nature of the Supreme Spirit and only such may lead spiritual aspirants as a real Guru. This state is called the state of “Stitha Prajna”.
***************
Arjun has asked a question in Chapter Two, Verse Fifty Four of Bhgavad Gita:

sthitaprajñasya kā bhāṣā samādhisthasya keśava,
sthitadhīḥ kim prabhāṣeta kim āsīta vrajeta kim (2.54)
“What, O Keshav, is the mark of the man who has attained to the state of true meditation and equanimity of mind, and how does this man with firm discrimination speak, sit, and walk ?’’
Arjun asks Sri Krishn for the qualities of the man with a mind of equanimity engaged in such contemplation. How does a man with steadfast wisdom speak? How does he sit? What is his gait? Arjun has thus asked four questions.
And in reply, sings Yogeshwar Krishn:

prajahāti yadā kāmān sarvān pārtha manogatān,
ātmany evā’tmanā tuṣṭah ̣sthiaprajñas tado’cyate

duḥkheṣu anudvignamanāh sukheṣu vigataspṛhah,
vītrarāgabhayakrodhah ̣sthitadhīr munir ucyate
“A man is then said to be steadfast in mind when he has renounced all the desires of his mind and achieved contentment of the Self through the Self.”
When a man has renounced all his desires and achieved his Soul’s contentment through the contemplation of his Soul, he is said to be a man of firm discernment. This Self is apprehended only through complete abandonment of passion. The sage who has viewed the ineffable beauty of his Self and found perfect satisfaction in him is the man with a steady judgement.
“He is indeed a steady-minded sage who is unmoved by sorrow and indifferent to happiness, and who has overcome his passion fear, and anger.’’
He whose mind is untroubled by bodily, accidental, and worldly sorrows, and who has rid himself of desire for physical pleasures, and whose passions, fear, and anger have been subdued, is the sage with discrimination who has achieved the culmination of spiritual discipline.
Sri Krishn then points out other qualities of this saintly man in next verses.
HE sings:

yaḥ sarvatrā’nabhisnehas tat-tat prāpya śubhāśubham,
nā’bhinandati na dveṣti tasya prajnā pratiṣṭhitā

yadā samharate cā’yam kūrmo’ngānī va sarvasah ̣,
indriyān ̣ī’ndriyārthebhays tasya prajñā pratiṣṭhitā
“That man has a steady mind who is entirely free from attachment and who neither gloats over success nor abhors failure.”
That man has a firm wisdom who is totally free from infatuation and who neither welcomes good fortune nor repudiates misfortune. That alone is auspicious which draws a Soul to the being of God, whereas that which pulls the mind to temptations of the material world is inauspicious. The man of discrimination is not too happy in favourable circumstances and he also does not scorn adversities, because neither is the object which is fit for attainment different from him nor is there for him any evil that may sully the purity of his mind. That is to say that he has now no need for further striving.
“As a turtle pulls in its limbs, this man reins in his senses from all objects, and then he truly has a steady mind.’’
When a man pulls back his senses from all sides and restrains them within his mind like a turtle pulling its head and feet within its shell, his mind is steady. But it is only an analogy. As soon as the turtle knows that the danger is gone, it again expands its limbs.
Does a man of steadfast wisdom also, in the same way, let his senses loose after restraining them, and resume enjoyment of worldly pleasures?
Sri Krishn sings:

viṣayā vinivartante nirāhārasya dehinah,
rasavarjam raso’py asya param dṛṣṭvā nivartate
“While objects of sensual pleasure cease to be for the man who withdraws his senses from them, his desire for these objects yet remains; but the desires of the man of discrimination are completely erased by his perception of God.’’
The objects of sense come to an end for the man who has rejected them because his senses no longer perceive them, but his desires yet survive. The feeling of attachment lives on. But the passions of the yogi, the doer of selfless action, are annihilated by his perception of the ultimate essence that is God.
The accomplished, or enlightened, sage does not, like the turtle, re-extend his senses to objects which are pleasing to them. When once his senses have shrivelled, all the influences and impressions (sanskar) he has carried with him from a previous existence are irrevocably dead. His senses do not then return to life.
By apprehending God through the observance of the Way of Selfless Action, even the attachments to objects of sensual pleasure become extinct. Force has often been a feature of meditation, and by its use seekers rid themselves of objects of sense. But thoughts of these objects persist. These attachments are brought to an end only with the perception of God and never before that, because before this stage residues of matter persist.
Sri Krishn proclaims that although a man’s association with objects of sense ends when he restrains them from reacting to these objects, he is rid of desire for these objects only when he knows his own Self as the identical God through meditation. So we have to act until we have achieved this perception.
Sri Krishn sings:

yatato hy api kaunteya puruṣasya vipaścitaḥ,
indriyāṇi pramāthīni haranti prasabham manaḥ

tāni sarvāṇi sanyamya yukta āsīta matparaḥ,
vaśe hi yasye’ndriyāṇi tasya prajñā pratiṣṭhitā
“O son of Kunti, men ought to subdue their senses which seize forcibly even wise and striving minds, and devote themselves to me with perfect concentration, because only that man’s mind is unwavering who has achieved control of his senses.”
Mutinous senses ravish even discerning and active minds, and undo their steadiness. So with full control over his senses, equipped with yog and devotion, seeker should find shelter in God, for that man alone has a firm mind who has subdued his senses. Here Yogeshwar Krishn explains what ought to be prevented in the course of worship, as also the components of spiritual seeking which it is the duty of men to undertake. Restraint and prohibition alone cannot subdue the senses. Along with negation of senses there must also be incessant contemplation of the desired God. In the absence of such reflection, the mind will be preoccupied with material objects, the evil consequence of which we see in the words of Sri Krishn himself.
Further He sings:

dhyāyato visyān punsaḥ sangas teṣu’pajāyate,
sangāt samjāyate kāmaḥ kāmāt krodho’ bhijājāte

krodhād bhavati sammohaḥ sammohāt smṛtivibhramaḥ,
smṛtibranśād buddnināśo buddināśāt praṇaśyati
“They whose thoughts are of sensual objects are attached to them, attachment gives rise to desires, and anger is born when these desires are obstructed.’’
The feeling of attachment persists in men who have got over their concern with the objects of sense. Desire is born from attachment. And there is anger when there is an obstacle in the way of satisfaction of desire. And what does the feeling of anger give rise to ?
“Delusion is born from anger, by which memory is confused; confusion of memory undermines the faculty of discrimination and, when discrimination is lost, the seeker deviates from the means of absolution.’’
Confusion and ignorance arise from anger. Distinction between the eternal and the transient is obliterated. Remembrance is shaken by delusion. Sri Krishn says again that in such a state of mind one cannot determine wisely what to do and what not to do. Confusion of memory weakens the seeker’s dedication and loss of discrimination makes him deviate from his goal of being one with God.
Here Sri Krishn has emphasized the importance of cultivating unconcern with sensual objects. The worshipper’s mind should rather always be concerned with that-word, form, incarnation, or abode-by which his mind may be enabled to be one with God. The mind is drawn to sensual objects when the discipline of worship is relaxed. Thoughts of these objects produce attachment, which in its own turn results in desire for them. Anger is generated if the satisfaction of this desire is obstructed in any way. And ignorance finally undoes the power of discernment.
The Way of Selfless Action is also said to be the Way of Knowledge, for it has always to be kept in view that desire must not be allowed to enter the worshipper’s mind. There are, after all, no real fruits. Advent of desire is inimical to wisdom. Steady contemplation is, therefore, a necessity. A man who does not always think of God strays from the right path that will lead him to ultimate bliss and glory.However, there is one consolation. The chain of worship is only broken, not completely destroyed. Once the joy of worship has been experienced,when taken up again, it resumes from the same point at which it was discontinued.
This is the fate of the worshipper who is attached to sensual objects. But what is the lot of the seeker who has mastered his mind and heart?
He sings:

rāgadveṣaviyuktais tu viṣayān indriyaiś caran,
ātmavaśyair vidheyātmā prasādam adhigacchati
“But that man achieves spiritual tranquillity who has mastered his mind, and who remains unaffected by sense-objects although he may be roaming amidst them, because his senses are properly restrained.”
Possessed of the means of spiritual realization, the sage who has experienced an intuitive perception of the identity of Self and the Supreme Spirit achieves the state of the most sublime peace, because he has subdued his senses, and therefore remained untouched by their objects even though he may be wandering in their midst. No prohibitions are needed for such a man. There is for him nothing unpropitious anywhere against which he should fight and defend himself. There is also for him no good for which he should yearn.
And:

prasāde sarvaduḥkhānām hānir asyo’pajāyate,
prasannacetaso hy āśu buddhiḥ paryavatiṣṭhate
“After realizing the ultimate repose, all his (the seeker’s) sorrows disappear, and the blissful mind of such a man quickly grows in firmness.”
Blessed with a vision of God’s ineffable glory and his divine grace, all the worshipper’s griefs-the temporal world and its objects which are the abode of all sorrows-vanish and his power of discrimination grows strong and steady. Hereafter,Sri Krishn dwells upon the lot of those who have not achieved the saintly condition in next verse.
He sings:

nā’sti buddhir ayuktasya na cā’yuktasya bhavanā,
na cā’bhāvayatah ̣śāntir aśāntasya kutaḥ sukham
“A man without spiritual accomplishment has no wisdom nor true faith, and a man without devotion knows no peace of mind. Since happiness depends on peace, how can such men be happy?”
A man who has not undertaken meditation is devoid of selfless action oriented wisdom. This impoverished man is even deficient in the feeling of devotion to the all-pervading Spirit. How can such a man, without an awareness of the Self within and the God without, be at peace? And how can he, without peace, experience happiness? There can be no devotion without knowing the object of devotion and knowledge comes from contemplation. Without devotion there can be no peace and a man with a disturbed mind cannot experience happiness, much less the state of changeless, eternal bliss.
And:
indriyāṇām hi caratām yan mano’nuvidhīyate,
tad asya harati prajñām vāyur nāvam ivā’mbhasi
“For, as the wind captures the boat on water, just so even one of the senses, that roam amidst objects of their gratification and with which the intellect dwells, is strong enough to sweep away the discrimination of one who is unpossessed of spiritual attainment.’’
As the wind drives a boat far away from its destination, even one out of the five senses roving amongst objects perceived by the intellect can get hold of the man who has not undertaken the task of spiritual quest and discipline. Therefore incessant remembrance of God is essential.Sri Krishn again dwells upon the importance of action-oriented conduct.
He further sings:
tasmād yasya mahābāho nigṛhītāni sarvaśaḥ,
indriyāṇī’ndriyārthebhyas tasya prajñā pratiṣṭhitā
‘‘Therefore, O the mighty-armed (Arjun), the man who prevents his senses from straying to objects has a steady discrimination.”
The man who restricts his senses from being drawn to their objects is a man of steady wisdom. “Arm” is a measure of the sphere of action. God is called “mighty-armed” (mahabahu), although he is bodiless and works everywhere without hands and feet. The one who becomes one with him or is inclined to him and is on the way to his sublime splendour is also therefore, “mighty-armed.”
And then He adds:

yā niśā sarvabhūtānām tasyām jāgarti sanyamī,
yasyām jāgrati bhutāni sā niśā paśyato muneḥ
“The true worshipper (yogi) remains awake amidst what is night for all creatures, but the perishable and transient worldly pleasures amidst which all living creatures stay awake are like night for the sage who has perceived reality.”
The transcendental Spirit is like night for living beings because he can be neither seen nor comprehended by thought. So he is like night, but it is in this night that the spiritually conscious man remains awake because he has seen the formless and known the incomprehensible. The seeker finds access to God through control of senses, peace of mind, and meditation. That is why the perishable worldly pleasures for which living beings toil day after day is night for God’s true worshipper.
The sage alone, who beholds the individual Self and the Universal Self and is indifferent to desire, succeeds in his enterprise of God-realization. So he dwells in the world and is yet untouched by it. Let us now see what Sri Krishn has to say on the way in which this realized sage conducts himself.
Sri Krishn sings:

āpūryamāṇam acalapratiṣṭham samudram āpaḥ praviśanti yadvat,
tadvat kāmā yam praviśanti sarve sa śāntim āpnoti na kāmakāmī
“As the water of the many rivers falls into the full and ever constant ocean without affecting its tranquillity, even so the pleasures of sense merge into a man of steady discrimination without producing any deviation, and such a man attains to the state of the most sublime peace rather than yearn for sensual enjoyment.’’
The full and changeless ocean assimilates all the rivers that flow violently into it without losing its repose. Similarly the man who is aware of the oneness of his Self and the Supreme Spirit assimilates all worldly pleasures within himself without in any way staying from his chosen path. Rather than longing for sensual gratification, he aims at the achievement of the most sublime bliss of uniting his Self with the supreme God.
Ravaging everything that comes in their way- crops,men and animals, and their habitations-and with a frightening roar, the violently sweeping currents of hundreds of rivers fall into the ocean with a tremendous force but they can neither raise or lower its level by even an inch; they only merge into the ocean. In the same violent way sensual pleasures assault the sage who has attained knowledge of reality and merge in him.They can impress on him neither weal nor woe. The actions of the worshipper are non good and non evil: they transcend good and evil.The minds which are conscious of God, restrained and dissolved, bear only the mark of divine excellence. So how can any other impression be made on such a mind?
In this one verse, thus, Sri Krishn has answered several of queries. With the single word- “ocean”-the omniscient Sri Krishn answers all these questions. The mark of a sage is that he is like an ocean. Like an ocean he is not bound by rules,that he must sit like this and walk like that. It is men like him who achieve the ultimate peace, for they have self control. They who yearn for pleasure can have no peace.
He sings:

vihāya kāmān yaḥ sarvān pumāmś carati niḥspṛhaḥ,
nimamo nirahamkāraḥ sa śāntim adhigacchati

eṣā brāhmī sthitiḥ pārtha nai’nām prāpya vimuhyati,
sthitvā’syām antakāle’pi brahmanirvāṇam ṛcchati
‘‘The man who has renounced all desire, and who conducts himself without ego, arrogance, and attachment, is the one who achieves peace.’’
Men who have given up all desire, and whose actions are entirely free from the feelings of I and mine, realize the ultimate peace beyond which there is nothing to strive for and achieve.
“Such, is the steadfastness of the man who has realized God; after attaining to this state he subdues all temptation and, resting firmly in his faith, even at the time of his death he continues in this state of rapture of the union of his Self with God.’’
Such is the state of one who has realized God. Rivers of temporal objects merge into these ocean-like sages who are endowed with self control and an intuitive perception of God.

~Revered Gurudev Swami Adgadanand Jee Paramhans.
Bow down in lotus feet of Revered Gurudev for such teaching go me.
🙇🙇🙇🙇🙇.
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And only such totally accomplished and fully enlightened sages are “Real Guru” who can lead and guide an honest seeker to traverse upon dedicated devotional spiritual path for attainment of ultimate bliss.

 

Humble Wishes.
-mrityunjayanand.
🙇🙇🙇🙇🙇

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Two ways of spiritual discipline, the Way of Discrimination or Knowledge for sages and the Way of Selfless Action for men of action…..!!!”

Posted on March 21, 2023 by
In Chapter three, Verse Three of Bhagavad Gita, Yogeshwar Krishn sings:

loke’smin dvividhā niṣṭhā
purā proktā mayā’nagha,
jñānayogena sānkhyānām
karmayogena yoginām (3.3)

“I told you before, O the sinless (Arjun), two ways of spiritual discipline, the Way of Discrimination or Knowledge for sages and the Way of Selfless Action for men of action.”

“Before” here does not mean a bygone era (Yug) like the Golden or Treta Age. It rather refers to Verse Thirty-Nine of Chapter Two of Bhagavad Gita, in which Sri Krishn had spoken of the two ways, recommending the Way of Knowledge for men of wisdom and the Way of Selfless Action for those who are actively engaged in the task that will finally make them one with God. In both ways, action or “Karm” has to be performed. So action is essential.

Hence it has to be understood very clearly that “Karm”/ Action is something which has to be performed in either of the two ways of spiritual discipline and Sri Krishna has taken up to teach both the two spiritual streams as well “Karm” or action at a time. Is this action/ “Karm,” a part of the daily routine of physical life which we normally perform for our survival?

~ Swami Adgadanand.


Reference:

Humble Wishes.
~mrityunjayanand.
🙇🙇🙇🙇🙇

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