(Saadhak kaun Hai?)
Shree Hari
continued
One is the gross body consisting of five subtle elements and one is the "Bhaava sharira" (formless existent body). In fact, worship and meditation on God takes place by the "Bhaava sharira" . Worship (bhajan) means love (devotion) "Pannagaari sunu prem sam bhajan na doosar aan" (Manasa, Aranya. 10. has differences in text). One can only Love with "Bhaava sharira" (self). In fact, it is the unmanifest "moorti" only that loves God, that worships God and that gets absorbed in God. It is not the physical body but the "Bhaava sharira" to whom God seems loving and sweet, to whom His name and utterances seem pleasing and to whom His pastime or sport seems interesting.
The Lord declares, "the soul, is an eternal part of My own self, that has become an embodied soul in the world" "mamaivaansho jeevaloke jeevabhootah sanaatanah" (Gita 15/7). Here by "mama eva amsah" the Lord means to say that as the body is a part of both mother and father, the soul is not a part of Prakriti (nature), rather it is only a part of God. The body which is a part of nature, remains established in nature, but the soul in spite of being a part of God does not remain established in Him. The jeev (embodied soul) assumes that he is established in the world, not in God. He regards the body, senses, mind and intellect as his own self (swaroop) - "manah shasthaanindriyaani prakrutisthaani karashati" Therefore he cannot not understand that "I exist without the body" (that I am free from this body). The greatest blunder that man commits, is this alone that he identifies and assume affinity of his enduring self with the body that is changing every moment.
In the beginning of the Gita the Lord has described the body (sharir) and the one with the body "shariri" with the intention to explain to a sadhak that he is not the body, he is different from the body. He is neither "sharir" (body) nor the "shariri" (one with the body). A sadhak's very image (nature) is Existence or Divinity, but to explain it the Lord has mentioned the self as "shariri". The reason is that as a man having relationship with wealth is called wealthy, similarly by having relationship with the body the self is called "shariri". As by not having relationship with wealth, the man remains but he is not called wealthy. Similarly by not having a relationship with the body, the (self) remains but it is not called "shariri". In the same way, the self by having relationship with the scene, is called a spectator, by having relationship with evidence is called a witness. But in fact, the self (swaroop) is neither "sharir" body, nor one with the body "shariri" nor "kshetra" nor "kshetrajna", neither scene nor spectator, neither evidence nor witness, but is Existence or Divinity. (to be continued)
From book "For Salvation of Mankind" by Swami Ramsukhdasji
continued
One is the gross body consisting of five subtle elements and one is the "Bhaava sharira" (formless existent body). In fact, worship and meditation on God takes place by the "Bhaava sharira" . Worship (bhajan) means love (devotion) "Pannagaari sunu prem sam bhajan na doosar aan" (Manasa, Aranya. 10. has differences in text). One can only Love with "Bhaava sharira" (self). In fact, it is the unmanifest "moorti" only that loves God, that worships God and that gets absorbed in God. It is not the physical body but the "Bhaava sharira" to whom God seems loving and sweet, to whom His name and utterances seem pleasing and to whom His pastime or sport seems interesting.
The Lord declares, "the soul, is an eternal part of My own self, that has become an embodied soul in the world" "mamaivaansho jeevaloke jeevabhootah sanaatanah" (Gita 15/7). Here by "mama eva amsah" the Lord means to say that as the body is a part of both mother and father, the soul is not a part of Prakriti (nature), rather it is only a part of God. The body which is a part of nature, remains established in nature, but the soul in spite of being a part of God does not remain established in Him. The jeev (embodied soul) assumes that he is established in the world, not in God. He regards the body, senses, mind and intellect as his own self (swaroop) - "manah shasthaanindriyaani prakrutisthaani karashati" Therefore he cannot not understand that "I exist without the body" (that I am free from this body). The greatest blunder that man commits, is this alone that he identifies and assume affinity of his enduring self with the body that is changing every moment.
In the beginning of the Gita the Lord has described the body (sharir) and the one with the body "shariri" with the intention to explain to a sadhak that he is not the body, he is different from the body. He is neither "sharir" (body) nor the "shariri" (one with the body). A sadhak's very image (nature) is Existence or Divinity, but to explain it the Lord has mentioned the self as "shariri". The reason is that as a man having relationship with wealth is called wealthy, similarly by having relationship with the body the self is called "shariri". As by not having relationship with wealth, the man remains but he is not called wealthy. Similarly by not having a relationship with the body, the (self) remains but it is not called "shariri". In the same way, the self by having relationship with the scene, is called a spectator, by having relationship with evidence is called a witness. But in fact, the self (swaroop) is neither "sharir" body, nor one with the body "shariri" nor "kshetra" nor "kshetrajna", neither scene nor spectator, neither evidence nor witness, but is Existence or Divinity. (to be continued)
From book "For Salvation of Mankind" 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 : 15th November, 2012 (Saadhak kaun Hai?) at http://www.satcharcha.blogspot.com/
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