Why are we not naturally enlightened? Why can’t we ride in this body and mind and enjoy the journey?
There are umpteen occasions in this life when things do not go according to our plans yet we feel that we are the driver of this vehicle.
These questions were raised to me by a blessed soul
Bhagavad Gita alone can answer all these questions provided we can dive deep in metaphysical interpretations of all it’s verses. Academic interpretations can not justify the answers of such questions.
Goswami Tulsidas has said:
“The most difficult to conquer is the hostile world of matter and the one who subdues it is indeed heroic.”
Revered sage Kabir sings:
“Since desire is the maker of birth and illusion, and it is desire that creates the material world, he who abandons desire is the one who cannot be conquered.”
In fact desire is illusion and progenitor of the world.
In Kabir’s view:
“The Self which achieves freedom from desire is united with the fathomless, eternal,boundless reality. One who is free from desire dwells within the Self and never falls from grace, for he has his being in the Supreme Spirit.”
At the beginning there are numerous desires, but eventually there remains only a longing for the realization of God. The fulfillment, too, of this wish also marks the end of desire. Had there been something higher, greater, or more precious than God, one, would surely have craved for it. But when there is nothing beyond or above him, what else can be desired? When all things that can be had are achieved, the very roots of desire are destroyed and delusion perishes utterly.
In Chapter thirteen,Verse Five and Six,Lord Krishna sings:
“Speaking briefly, mutable physical body is the aggregate of the five elements, ego, intellect, even the unmanifest, the ten sense organs, mind and the five objects of sense, as well as desire, malice, pleasure and pain, and intelligence and fortitude.”
Summarizing the constitution of the body which is kshetr with all its variants, Sri Krishn tells Arjun that it is made up of the five great elements (earth, water, fire, ether, and air), ego, intellect and thought (which, instead of being named, has been called the unmanifest, metaphysical nature), and thus throws light upon primal nature with its eight parts. Apart from this the other components are the ten senses (eyes, ears, nose, skin, tongue, organ of taste, hands, feet, genital organ, and anus), mind, the five objects of sense (form, taste, smell, sound, and touch), desire, malice, pleasure and pain, and consciousness and calm courage.
The body, the gross corporal frame, is the composite of all these parts. This in brief is kshetr and the good or bad seeds sown in it sprout as sanskar. Made up of components which have evolved from a previous source or nature (prakriti), the body must exist so long as these components survive.
The real base of the body is constituted by sanskar, the merits-the influences and impressions-earned during a previous existence. And sanskar rests upon the mind. Perfect subjugation of the mind, so that it can be changeless, firm, and constant, and the dissolution of the last sanskar, are all different aspects of the same process.
The disintegration of the last crust of this sanskar marks the end of physical existence. To bring about this dissolution we have to undertake aradhana, worship and adoration, of the desired God. Lord Krishna has named it action (karm) or the Way of Selfless Action (Nishkam Karm Yog).
So to get finally liberated from the shackles of birth and death,it’s advisable for us to traverse upon the path of Self Realization through an ordained action named aradhana either by the Way of Selfless action [Nishkam Karm Yog] or the Way of Knowledge [Gyan Yog] in guidance of an accomplished and totally enlightened sage.
During this spiritual journey, answers of such questions get revealed on it’s own through divine internal intuitions with sufficient solid evidences in the realm of spiritual heart.
Bow down in lotus feet of Revered Gurudev for such learning to me.