Something New
(Ek Nayi Baat )
(Ek Nayi Baat )
Shree Hari
Continued …
It means that the Lord, in spite of performing all actions such as creation, sustenance and destruction etc., of the entire universe, does not get tainted with these actions i.e. He has neither the sense of doership, nor enjoyership. The soul, being a part of God, also neither acts, nor is tainted.
Anaaditvaannirgunatvaatparamaatmaayamavyayah |
Shareerasthopi kaunteya na karoti na lipyate || (Gita 13/31)
"O' Kaunteya, the self without beginning and without attributes, is imperishable Supreme soul, though dwelling in the body, it neither acts nor is tainted."
There are two divisions – insentient and sentient. The insentient division is perishable, while the sentient division is imperishable. In the Gita the Lord has called the insentient division by such names as "Prakriti" (nature), "Kshetra" (body or field) and perishable etc., and the sentient division by such names as "Purusha" (self), Kshetrajna (knower), imperishable etc. These two divisions like dark and light are totally unrelated with each other. The insentient division is unreal which has no existence while the sentient is real which exists - "Naasato vidyate bhaavo, naabhaavo vidyate satah" (Gita 2/16). All actions are performed in the insentient division.
In the sentient division there is never any action in the least. The gross body and the actions performed with it, the subtle body and refletion done with it and the causal body and steadiness or trance experienced with it - all these are in the insentient division. All evils such as desire, the sense of mine and egoism etc., are also in the insentient division. Dependence on the alien (non-self) and labour - these two are in the insentient division while dependence on God and repose (to do nothing for one's own self) - these two are in the sentient division. To know these two divisions different from each other is wisdom - "Kshetrakshetragyayorevamanantaram gyaanchakshushaa" (Gita 13/34). By this fire of wisdom all actions are totally destroyed -
"Api chedasi paapebhyah sarvebhyah paapkrttamaha
Sarva jyaanaplavenaiva vrujinam santrishyasi
Yathaidhaansi samiddhognarbh smasaakturutairjuna
jnanagnih sarvkarmaani bhasmasaakurute tathaa." (Gita 4:36-37)
"Even if you are the most sinful of all sinners, you shall undoubtedly cross the ocean of sins by the boat of knowledge (wisdom) alone. O Arjuna, as the blazing fires burns fuel to ashes, so does the fire of wisdom reduce all actions to ashes."
This means that when a spiritual aspirant realizes that he is naturally established in the sentient (Self, Consciousness) part, he is freed from all evils and sins and is liberated from the birth and death cycle. Assuming relationship with the insentient aspects is the root cause of birth and death.
"Kaaranam gunasaghosya sadsaghonijanmasu." (Gita 13:21)
Attachment to the modes becomes the cause of its birth, in good and evil bodies.
(To be continued)
From book in hindi "Ek Nayi Baat" by Swami Ramsukhdasji
Ram Ram
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 4th October, 2012 (Ek Nayi Baat ) at http://www.satcharcha.blogspot.com/
****************************************
Anaaditvaannirgunatvaatparamaatmaayamavyayah |
Shareerasthopi kaunteya na karoti na lipyate || (Gita 13/31)
"O' Kaunteya, the self without beginning and without attributes, is imperishable Supreme soul, though dwelling in the body, it neither acts nor is tainted."
There are two divisions – insentient and sentient. The insentient division is perishable, while the sentient division is imperishable. In the Gita the Lord has called the insentient division by such names as "Prakriti" (nature), "Kshetra" (body or field) and perishable etc., and the sentient division by such names as "Purusha" (self), Kshetrajna (knower), imperishable etc. These two divisions like dark and light are totally unrelated with each other. The insentient division is unreal which has no existence while the sentient is real which exists - "Naasato vidyate bhaavo, naabhaavo vidyate satah" (Gita 2/16). All actions are performed in the insentient division.
In the sentient division there is never any action in the least. The gross body and the actions performed with it, the subtle body and refletion done with it and the causal body and steadiness or trance experienced with it - all these are in the insentient division. All evils such as desire, the sense of mine and egoism etc., are also in the insentient division. Dependence on the alien (non-self) and labour - these two are in the insentient division while dependence on God and repose (to do nothing for one's own self) - these two are in the sentient division. To know these two divisions different from each other is wisdom - "Kshetrakshetragyayorevamanantaram gyaanchakshushaa" (Gita 13/34). By this fire of wisdom all actions are totally destroyed -
"Api chedasi paapebhyah sarvebhyah paapkrttamaha
Sarva jyaanaplavenaiva vrujinam santrishyasi
Yathaidhaansi samiddhognarbh smasaakturutairjuna
jnanagnih sarvkarmaani bhasmasaakurute tathaa." (Gita 4:36-37)
"Even if you are the most sinful of all sinners, you shall undoubtedly cross the ocean of sins by the boat of knowledge (wisdom) alone. O Arjuna, as the blazing fires burns fuel to ashes, so does the fire of wisdom reduce all actions to ashes."
This means that when a spiritual aspirant realizes that he is naturally established in the sentient (Self, Consciousness) part, he is freed from all evils and sins and is liberated from the birth and death cycle. Assuming relationship with the insentient aspects is the root cause of birth and death.
"Kaaranam gunasaghosya sadsaghonijanmasu." (Gita 13:21)
Attachment to the modes becomes the cause of its birth, in good and evil bodies.
(To be continued)
From book in hindi "Ek Nayi Baat" by Swami Ramsukhdasji
Ram Ram
*********************************************************
If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 4th October, 2012 (Ek Nayi Baat ) at http://www.satcharcha.blogspot.com/
****************************************