Geeta Dhara – My Path

Om Shaantih Shaantih Shaanti.”

That is whole; this is whole;
From that whole this whole came;
From that whole, this whole removed,
What remains is whole.
Or:
”What is visible is the infinite. What is invisible is also the infinite.
Out of the Infinite Being the finite has come, yet being infinite, only infinite remains.
Peace in my heart, peace with each other, peace in the cosmos.”

Normally we fail to understand it’s correct essence.

The faith of all persons is according to their natural inclination. Person is by nature a creature of faith. It is thus that a person’s character bears a close resemblance to the character of their faith.

We are often asked who we are. Some of us say that we are Soul. But enlightened masters contradict this: like the nature of their inherent disposition is their faith, and so thus is the person.

Maharshi Patanjali was also a yogi and we have his yog system of philosophy. According to him yog is perfect restraint of the mind. And the use of this arduous discipline is that in this state the onlooker, the individual Soul enshrined in the human body, comes to rest firmly in his own eternal, true counterpart.

Is he tainted before this union ?

In Patanjali’s view the Soul is earlier the same as the predilection of the person who embodies it. Person is naturally endowed with the quality of faith, indeed totally immersed in it. There is some dedication in him and he/she is moulded by the character of his/her faith. A person is what his/her natural inclination is.

Bhagavad Gita sings:

“As blazing fire turns fuel to ashes,
so verily O Arjun,
the fire of knowledge reduces all action to ashes.”

Here we have a portrayal, not of an introduction to knowledge through which one approaches yagya, but of the culmination of knowledge or perception of God, in which there is first the destruction of all unrighteous inclinations and in which then even the act of meditation is dissolved.

The one who had to be attained to has been attained. Now who is there to look for by further meditation? The sage with the wisdom that arises from perception of God brings his actions to an end. But where does this perception of God occur and true essence of PURNAMADAH PURNAMIDAM totally gets realized?

Is it an external or internal phenomenon?

And then adds Bhagavad Gita:

“Doubtlessly nothing in the world
is
more purifying than this knowledge
and your heart will realize it spontaneously
when you have attained to perfection on the Way of Action.”

Nothing in this world purifies as this knowledge does. And this knowledge will be manifest to the doer alone, not to anyone else, when his practice of yog has reached maturity, not at its inception, not in the middle, not externally but within his heart-within his Self.

Persons with unrighteous predilections have no inkling of how to undertake
action that is worth doing,
nor of how to abstain from that which is unworthy.
Since they have not undertaken action,
there is in them neither truth nor purity,
nor the right conduct.

According to them the world has neither any shelter nor God,
and is just mechanically generated by carnal intercourse.
So, indulgence is their ultimate goal,
for there is nothing beyond it for them.
Such a delusion was common in all ages.
In fact, it has always existed.

The human psyche is subject to the rise and ebb of divine and devilish instincts.
Degradation of the Self is hell; and lust, anger and greed are the three chief gateways to it.
These are the three bases of demoniacal tendencies.
Only a renunciation of these three marks the commencement of the action,
that action which is named as ordained action
and
which liberates us from dire terror of death and birth cycles.

Lust, anger, and greed appear even more tempting to those
who are the more intensely absorbed in worldly affairs
or
even in decorous fulfilment of social obligations.
Truly, therefore, only by eschewing these three does one gain
admittance to the ordained action.

So the injunction is, to undertake only the unique action,
the ordained action if some one really wants complete liberation
from
all sorts of pains and shackle of birth and death cycle.

सोच खूबसूरत कैसे हो, यह एक विचारणीय प्रश्न है क्योंकि मन की मलिनता सोच को भी मलिन कर देती है। अज्ञान से आच्छादित मन का संयमशील होना अति आवश्यक है। संयम के उत्थान से ही संस्कार परिष्कृत होते हैं जो मन को नियंत्रित करते हैं और मन की विशुद्धता के बिना समुचित दृष्टि का मिलना असंभव है। राग/द्वेष की भावना कभी संयमशील होने नहीं देती। स्वयं का आंकलन तो व्यक्ति को स्वयं ही करना अच्छा होगा क्योंकि उसके बिना न सोच खूबसूरत हो सकती है न ही सब कुछ अच्छा नज़र आ सकता है।

बिल्कुल सही है कि सोच खूबसूरत हो तो सब कुछ अच्छा नज़र आता है जिससे ये भी समझ आता है कि यदि सब कुछ अच्छा नज़र न आये तो समझना चाहिए कि स्वयं की सोच ही खूबसूरत नहीं है।

मानस का गायन है-

सुनहु तात यह अकथ कहानी। समुझत बनइ न जाइ बखानी॥
ईस्वर अंस जीव अबिनासी। चेतन अमल सहज सुख रासी॥
– उत्तरकांड* 7.117

” हे तात! यह अकथनीय कहानी सुनिए। यह समझते ही बनती है, कही नहीं जा सकती। जीव ईश्वर का अंश है। अतएव वह अविनाशी, चेतन, निर्मल और स्वभाव से ही सुख की राशि है॥”

भगवद्गीता में श्रीकृष्ण का उदघोष है-

ममैवांशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।
***
सभी परमपिता परमात्मा के अंश हैं और एक ही पिता के अंश होने से न कोई सजातीय है ना ही विजातीय। सबके शरीर में स्थित आत्मा एक ही है। केवल स्वभाव, रहनी और विभिन्न योनोयों की विविधता हमें सजातीय अथवा विजातीय का बोध कराती रहती है।

जिस भी जीवात्मा ने इसका बोध कर स्वीकार कर लिया है उसके अंदर ईश्वरीय शक्ति सदैव प्रेम और करुणा का स्वतः संचार करती रहती है। उनका सामन्जस्य बैठ जाता है और मन में कोई शत्रुता नहीं रहती।

लेकिन जब हृदय का अहंकार इस तथ्य को नकार देता है, वहां समझ काम नहीं करती और तब सामन्जस्य का अभाव हो जाता है।

दुःखद स्थिति यह है कि आधुनिक तथाकथित सभ्य, प्रगतिशील और सुसंस्कृत मानव समाज इन तथ्यों को नकार कर सम्पूर्ण विश्व में छद्मशील आवरण ओढ़े केवल विषमता फैलाने में व्यस्त है और तत्वदर्शी संतों के अस्तित्व एवं वाणी को तोड़ मरोड़ कर अहंकारवश अपने को श्रेष्ठ सिद्ध करने ही अपना मूल लक्ष्य समझता है।

इन परिस्थितियों में परमपिता परमात्मा हमें दैवीय दृष्टि दें, केवल यही प्रार्थना है।

शुभकामनाओं सहित,
~मृत्युञ्जयानन्द।

The conduct-the way of life – of the sage
who dwells in the ultimate essence is his nature.
He conducts himself according to the state of his being.
At the end of kalp,
men attain to this conduct-this way of life-of accomplished teacher,
of
realized sages.