|| Shri Hari ||
(Jnana sahit Vijnana)
(Jnana sahit Vijnana)
Shree Hari
The soul and the Supreme Soul are Praapta i.e. existent; and the gross, subtle and causal bodies and the world are Prateeti i.e. illusive. The existent is real while the illusive is unreal. The unreal has no existence while the real never ceases to be - "Naasato vidyate bhaavo naabhaavo vidyate satah" (Gita 2/16). That which is existent, is not seen but it exists and the "Illusive" is seen but in fact has no existence at all. "I belong to a particular "Varna" (order of life) and Ashrama (stage of life) etc." these pertains to the illusive and "I am a spiritual aspirant" (Yogi, seeker of salvation, devotee)" - this pertains to the existent. When there is predominance of the illusive in a man, then he is worldly; and when there is predominance of the existent in him, then he is an aspirant. Therefore there should be predominance of the existent in an aspirant. If there is predominance of the illusive, a striver (aspirant) faces a lot of difficulty in attaining perfection (salvation). Salvation or devotion is not attained to the illusive, but to the existent (self). Therefore the Lord having mentioned his devotees of the four kind (the seeker of wealth, the afflicted, the seekers of knowledge and the wise) in the seventeenth verse of the seventh chapter, in the ninth chapter from the thirtieth verse to the thirty third verse, declared that even the vilest sinners, those born of sinful wombs, women, Vaishyas, Shudras, Brahmanas, Kshatriyas - all these people can become one of the four kinds of devotees. In other words it can be said that God is not realized by sinners or by those born of sinful wombs or by women, Vaishya, Sudras, Brahmanas, Kshatriyas, but He is attained to a devotee (the self)[1] (Gita 9/33). Therefore any person who is attached to the body-senses-mind-intellect, can be a voluptuary but not a Yogi (equanimous, having union with God).
Whatever is existent is Para Prakriti (the self) and whatever is illusive and temporal is Apara Prakriti (the body and the world) - both of them being God's are Divine manifestation - "sadasacchaahamarjuna" (Gita 9/19). But the embodied soul (Para) has sustained the world (Apara) i.e. he (self) having given independent existence and value to Apara has accepted it as Its own - "manah shashthaaneeindriyaani prakrutisthaani karshati" (Gita 15/7). This is the basic error of a "jeev" (embodied soul) that he, by identifying himself with the body, has become Jagat (world) *[2] i.e. he has become the kaleidoscopic mortal world (embodied soul). In order to rectify this error, an aspirant should surrender Para i.e. the self to God and Apara i.e. the body-senses-mind-intellect to the world i.e. serve the world with the body-senses-mind-intellect.
[1] "I am neither a Brahmana, nor a Kshatriya, nor a Vaishya, nor a Shudra; nor a celibate, nor a householder, nor an ascetic; but I am a very humble servant of the lotus feet of the Lord Krishna, the lover of cowherds" - women in the form of the overflowing ocean of the entire supreme blissful nectar."
Whatever is existent is Para Prakriti (the self) and whatever is illusive and temporal is Apara Prakriti (the body and the world) - both of them being God's are Divine manifestation - "sadasacchaahamarjuna" (Gita 9/19). But the embodied soul (Para) has sustained the world (Apara) i.e. he (self) having given independent existence and value to Apara has accepted it as Its own - "manah shashthaaneeindriyaani prakrutisthaani karshati" (Gita 15/7). This is the basic error of a "jeev" (embodied soul) that he, by identifying himself with the body, has become Jagat (world) *[2] i.e. he has become the kaleidoscopic mortal world (embodied soul). In order to rectify this error, an aspirant should surrender Para i.e. the self to God and Apara i.e. the body-senses-mind-intellect to the world i.e. serve the world with the body-senses-mind-intellect.
[1] "I am neither a Brahmana, nor a Kshatriya, nor a Vaishya, nor a Shudra; nor a celibate, nor a householder, nor an ascetic; but I am a very humble servant of the lotus feet of the Lord Krishna, the lover of cowherds" - women in the form of the overflowing ocean of the entire supreme blissful nectar."
[2] Tribhirgunamayairbhaavairebhih sarvamidam jagat |
Mohitam naahbhijaanaati maamebhya paramavyayam || (Gita 7/13)
"Beguiled by these threefold dispositions (gunas) of Nature (Prakriti) this world (embodied soul) does not know Me, who is beyond these and imperishab;e as well. (Gita 7/13)
(continued)
FOR MESSAGE IN HINDI PLEASE VISIT Date : 23rd November, 2012 (Jnana sahit Vijnana) at http://www.satcharcha.blogspot.com/
From book "For Salvation of Mankind" by Swami Ramsukhdasji
Ram Ram
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