Sings Sri Krishna in Bhagavad Gita:
त्रैविद्या मां सोमपाः पूतपापा
यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते।
ते पुण्यमासाद्य सुरेन्द्रलोकं
अश्नन्ति दिव्यान्दिवि देवभोगान्॥
traividyā mām somapāh pūtapāpā
yajñairistvā svargatim prārthayante
te punyamāsādya surendralokam
aśnanti divyāndivi devabhogān
“Men who do pious deeds enjoined by the three Ved, who have tasted nectar and
freed themselves from sin, and who wish for heavenly existence
through worshiping me by yagya, go to heaven
enjoy godly pleasures as a reward for their virtuous acts.”
Although they practise all the three parts of worship-
prayer (Rig), equal conduct (Sam), and union (Yajur),
partake of the dim light of the moon (Rayi, the form-giving substance),
rid themselves of sin, and worship God by the prescribed mode of yagya,
such men pray for the attainment of heaven because of which they are rewarded
with mortality and have to be reborn.
They worship him and also adopt the appointed mode,
but they beseech for heavenly joys in return.
So rewarded for their piety they go to the abode of Indr
enjoy the celestial pleasures.God is thus also the provider of these pleasures.
ते तं भुक्त्वा स्वर्गलोकं विशालं
क्षीणे पुण्ये मर्त्यलोकं विशन्ति।
गतागतं कामकामा लभन्ते॥
te tam bhuktvā svargalokam viśālam
ksīne punye martyalokam viśanti
gatāgatam kāmakāmā labhante
“With the gradual wearing out of the merits of their piety,
they go back to the mortal world after enjoying the pleasures of great heaven
it is thus that they who seek refuge in the desire-oriented action prescribed by
the three Ved and covet joy
are condemned to repeated death and birth.”
The yagya they perform as well as its threefold means, prayer, evenness of mind,
dedication that unites, is the same, and they also seek refuge in God,
but they have to undergo rebirth because of their desires.
So it is of the utmost importance that desire is thoroughly subdued.
[Revered Adgadanandji Gurudev]
A key guide line to a seeker
to be kept in mind
while traversing upon
“Path of Self Realization”
…Namaste…I Am Deeply…Humbly…Humbly Grateful…One love…
Be blessed always dear blessed soul.
Clarity on Longing and being free from desires – It is not really to get freed from desires but from the attachment of it. Craving is gone. Desires come and go like thoughts leaving no residue of any emotional charges.
I feel that if once the emerging of worldly desires are over and mind along with senses get totally restrained, no attachments are left over.What is in that case remains to which attachment will survive?
I have read the article on “Subdue desires”. I think the word Subdue is not right! Truth is that, we cannot subdue the mind and the desires. Subdue means it exists, but we are suppressing. That means it is still there deep in the mind. One cannot get enlightened unless ones mind (conscious & unconscious) is totally free from longing. Until then one gets entangled with birth and death cycle. The right thing is to free from the desires (contrary to subdue!). Solution is given in Bhagavadgitha in Karma yoga, desires are natural and work to fulfill but leave the results to the lord. Suppose I desire for a Car and if I make it, say “thank you lord” if not “thank you lord”. In such case, nothing remains in the back of my mind. Life is a natural flow. Problem is when we tamper with the flow. Attachment with the desires is like blocking the flow by not letting go. It is still difficult to practice, but with divine grace it can happen. Surrendering to the Lord is the secret. At the end one gets into Nirvana.
Subdue means to bring under control also.And it’s not necessary that one must suppress mind and senses which are the prime sources of getting the desires emerged to bring under control.If one knows the true linage of spiritual austerities and practice the same under strict discipline and guidances of any truly accomplished and enlightened master,this complete control happens on it’s own with gradual elevation of sadhana.
Once the mind gets fixed with the divine impulses,desires already start getting demolished one by one. The real depth and true interpretation of “Karm Yoga” can never be understood till one does not truly understand what really the ordained action [Karm] is as preached in Bhagavad Gita?
Lord Krishn sings in Chapter three,Verse Eight:
niyatam kuru karma tvam karma jyāyo hy akarmaṇaḥ,
śarīrayātrā’pi ca te na prasidhyed akarmaṇaḥ
“You ought to do your prescribed action as enjoined by scripture,
for doing work is better than not doing any,
and in the absence of it even the journey of your body may not be completed.’’
Arjun is prompted to do prescribed action-the ordained task-which is distinct from all other kinds of actions. Performance of this action is preferable to inaction, because if we do it and traverse even a small part of our way, it can rescue us from great fear of birth and death. Performance of one’s spiritual duty – the ordained action- is, therefore, the better course.
By not doing it we cannot even complete journey of our Soul through different bodies. This journey is usually interpreted as “sustenance of the physical body.” But what kind of sustenance is this? Are we a physical body? This Soul, the embodied Self, that we know by the name of Purush-what else has he been doing except making his physical journey through endless lives?
Action is something that completes this journey. If there is yet to be another birth, the journey is still incomplete. The seeker is still on his way, travelling through bodies. A journey is complete only when the destination is reached.
And that ordained action is “Aradhana” which is worshipping of God only.One should always keep engaged in worshipping of God without caring for it’s desired fruits and if one succeeds in true terms, in execution of this ordained action,desires get burnt one by one on it’s own along with complete control over mind and senses. Nothing is to be suppressed but simply one has to fix the mind in worshipping of God.
Sri Krishn has exhorted Arjun to perform the ordained action. Elaborating on what this ordained action is, he said that it is performance of yagya. (Chapter 3,Verse 9). Anything apart from this that is done by mortals is only bondage. But action in the true sense provides freedom from fetters of the world. So Arjun was told to rid himself of attachment and act in the spirit of renunciation for the accomplishment of yagya.Sri Krishna has elucidated the characteristic features of yagya, its origin, and the profit that ensues from it in Bhagavad Gita..
Lord Krishn also sings in Chapter Four,Verse Nineteen of Bhagavad Gita:
yasya sarve samārambhāḥ
tam āhuḥ paṇcitam budhāḥ
“Even the learned call
that man a sage all of whose actions are free from desire and will,
both burnt to ashes by the fire of knowledge.’’
The restraint of desire and will is a victory of the mind. So action is something that elevates the mind above desire and will.Sri Krishn tells Arjun that a well-commenced action gradually becomes so refined and sublimated that it takes the mind above will as well as irresolution and then, with the burning out of even the last desire which he does not know but which he was previously eager to know, the worshipper is blessed with direct perception of God.
Direct knowledge of God by following the path of action is called knowledge (gyan): the sacred knowledge that enables the Soul to be united with the Supreme Spirit. The fire of this direct perception of God annihilates action for ever. What was sought has been achieved. There is nothing beyond it to quest for. Who is there beyond God to search for with further endeavour? So with the attainment of this wisdom, the need for action comes to an end. Rightly have sages called men with such wisdom pandit, men of profound erudition. Their learning is perfect.