Geeta Dhara – My Path

Lord Krishna sings in Bhagavad Gita:

“Even if a man of the most depraved conduct worships incessantly, he is worthy of being regarded as a saint
because
he is a man of true resolve.”

 Who can be more fallen,
the man who is already absorbed in divine adoration
or
the man who has not yet been initiated into the process?
What is pledged here is thus for all mankind.
Even persons of sinful conduct can achieve final emancipation
by
finding shelter under God.

A householder is not essentially a sinful man.
Moreover, the order to which he belongs is, as we have already seen,
the starting point of the scripturally ordained action.

Climbing ever higher, although step by step,
the householder will also achieve the state of a yogi
and
become a part of the supreme essence and,
then,
his form will be,
as Yogeshwar Krishn says,
like the form of God himself.

Sages have described each breath as a precious ruby.

“What a pity that we squander the jewels of our breath on idle gossip!”
One kind of satsang is the moral discourse we hear from noble men,
but the real spiritual discourse is internal.

 Self alone is true and eternal.
True satsang comes about when the mind reins itself in from all externals
and dwells with the Self.
This adherence to truth is cultivated
by
incessant reflection, meditation, and samadhi.

The more joy one feels in dwelling with the one reality,
the more restraint one gains over each breath, the mind, and the instruments by which objects of sense affect the Self.
The day they are totally restrained is the day when we are absorbed
in the ultimate essence.
Providing, like a good instrument,
harmonious accompaniment to the song of the Self
is
true satsang.

The physical ruby is hard,
but the jewel of breath is even more tender than a flower.
Flowers fall and wither soon after they bloom,
and we can never say that we shall live until the next breath.

But if there is true adherence to the Self,
it leads us to realize the highest goal
through providing control over each breath.

There is nothing to proclaim beyond this,
although each device is helpful in traversing a certain stretch
of
the path of spiritual perfection.

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.

God dwells in feeling 

We can describe it as devotion.
It lays hold on even God.
The sentiment of devotion is a pious impulse of flawless perfection.
It is a protector of righteousness.

On the one hand so resourceful that it brings about realization
of
the Supreme Spirit,
on the other hand
it is also so delicate and fragile
that
this day’s fidelity
and
adherence often turn into nothingness
and
even outright privation
on the next day.

Devotion is shaken by suspicion
of
even the slightest flaw in the loved one.
The impulse of righteousness
is
undermined
and
the ties with the object of affectionate devotion are broken.

Maharshi Patanjali has given expression to a similar view:

“Only meditation practised for a long time
with constant devotion
and
reverence
can
be firm.”

_/l\_
Humble Wishes.

“Rudrānām śankaraścāsmi ……..I am Shankar among Rudr,”.….

When our Self has become one with the form
of
the accomplished teacher,
he dwells as intimately with us as our limbs.
He begins to guide even before the emergence
of
virtuous inclinations within the mind.

And when he abides in the devotee’s heart,
he is ever awake
and
inseparably with this disciple’s Self.

~Revered Swami Adgadanand Paramhans~