🌹In the third chapter of Panchadashi, the Brahman will be known by discriminating the five koshas from it, to tell that the Ātmā is pañcha-kosha-vilakshana, beyond the five koshas - from the 2nd to 10th verse. 🌹Secondly, it will be said that the Ātmā is pañcha-kosha-niyatam, within the five koshas, not physically but as the one which illuminates them. Thirdly, that it is 'ātmattvam', of the nature of 'I'. 🌹And fourthly, that it is 'satyam-jñānam-anantam', as per the Taittiriya Upanishad. 🌹The the body comes from, is sustained by, and goes back into food or Anna, tells that there is an annamaya-sharīra. But the use of annamaya-kosha is to tell that it veils. 🌹The jñānī has an annamaya-sharīra, but no longer an annamaya-kosha. 🌹And when the annamaya-sharīra becomes the kosha of the ignorant, it has as if become annamaya-ātmā, or thinking that oneself is nothing but the body itself. 🌹Praise or censor of the physical body, or nurturing it, garlanding it etc., all appears to one as praise or censor of their own self. Such is the immense identification with the body we have. 🌹In the 4th verse now, the principle of Karma and rebirth is used to tell that we are not the body itself. Swami Vidyāranya says that if we were the body, then prior to this birth, when there was nonexistence of the body, how did we perform those actions whose fruit we are heading now? That would be an effect without a cause. 🌹And since the same body would no longer be after death of the current lifetime, how will we redeem the fruits of the actions we have performed in this birth? 🌹Since at death, the subtle and causal bodies and the kartā or doers have all departed the body, there must be something other than the body itself, which is transitioning from one birth to the next. 🌹So there are two doshas or defects seen here: i) krt-pranāsha, that there is fruit or situation experienced that is unnecessary, born out of no past action, as the case would be in a 'fresh body' and no rebirth (as proposed by the Abrahamic religions). 🌹How would one then explain why some are rich and others are poor, why some are always in and out of the hospital and some are healthy all their life, etc. 🌹If this happens to be our 'first and final' body, whose experiences are fruits of action that were never done, then there are two options, either there is a God or there is no God. 🌹If there is a God who has orchestrated our experiences, such a God must be erratic or cruel, or not thoughtful to give such fruits to beings. 🌹And that there is no God is not possible, as everything in the entire creation is tightly bound by rules or relations of cause and effect including our own life, and so there must be an intelligent doer behind the macrocosm. 🌹And since there is a cause & effect everywhere in the universe & a macrocosmic doer behind it, so there has to be some causation in the experiences of our life as well, & a microcosmic doer behind it. 🌹Similarly the second dosha is, ii) akrt-abhyāgam, that we would experience fruits without any action that caused them. In the first case, there would be actions but no fruit to be borne in rebirth. 🌹The problem is that since we are unable to see our past actions and only experience their fruits, so we misconceive that what we experienced is randomly given to us without a cause. 🌹Without understanding the principle of Karma and rebirth, none can explain the infinite variety of fruits of action observable in the world, and the God of such a world must also be unjustifiable. 🌹The ability to generate a specific effect from a specific cause, to fulfil a purpose, knowing well the nature of the cause and the effect, is intelligence. 🌹Such intelligence pervades the entire universe, and so the same causation must also define our birth, actions, and fruits of action experienced. 🌹All the bad or sorrowful experiences on our life are definitely from some past actions of our own. But we can make those bad fruits of action a spiritual launch pad, accept it as prasāda of God, and use it to take ourself to dispassion and devotion of God. 🌹In the 5th verse, it is now said that the annamaya-sharīra is pervaded by the prānamaya-kosha, or the sheath of vitality and the vital airs (prāna, apāna, udāna, vyāna, samāna). 🌹All major functions of the body are governed by these vital airs, including the main sense organs of the head. 🌹Without the prānamaya which gives power to the body and prompts the sense organs, the annmaya also cannot exist. 🌹But this prānamaya-sharīra is not the consciousness, because it comes and goes, it is not constant, and it keeps changing, and is devoid of consciousness - hence it cannot be 'I', or the Ātmā. 🌹Next, the manomaya-kosha is introduced as the one which generates 'I-ness' and 'm-ness' in the individual, with respect to the possessions of the world such as one's house, spouse, and children. 🌹And at times it also causes intense desire (kāma) or delusion (bhrāntī) to us. 🌹By the immense impact of the manomaya-kosha, we have created thousands of pockets of ego and attachment, ahamtā and mamtā, within us. 🌹And when some person or situation pokes any of those pockets, we get a huge shock and react. 🌹But since this manomaya-kosha is deluded and also modifying or ever-changing, therefore this too I am not, it is not the Self or Ātmā.
@Ashok.Aggarwal4 сағат бұрын
राम राम 🙏
@suchitaagrawal67237 сағат бұрын
प्रणाम गुरुजी
@jagdishpeswani7 сағат бұрын
Hari om Pujya Swamiji Charan Sparsha
@aparnarao759317 сағат бұрын
Pranam swamiji thank u hariom
@aparnarao759321 сағат бұрын
Koti koti pranam swamiji thank u hariom
@aparnarao759323 сағат бұрын
Pranam swamiji thank u hariom
@jagdishpeswaniКүн бұрын
Hari om Pujya Swamiji Charan Sparsha
@Ashok.AggarwalКүн бұрын
राम राम 🙏
@santoshagarwal5488Күн бұрын
🌹The third chapter of Panchadashi is based on the pañcha-kosha-viveka. The chapter has 43 verses. 🌹This chapter itself is the summary of the second chapter of Taittiriya Upanishad, the Brahmānanda- valli, particularly the first word of the valli, 'brahmavid-āpnoti-param', that one who knows Brahman, the Self, attains it. 🌹Normally, the knower of pot does not become the pot, the knower of any object does not become the object itself. 🌹However, if it is so happening that the knower of the known becomes the known itself, then the knower must already be the known, but the understanding is veiled by ignorance -j ust as, the waker realises they are so when they enter the waking state, whereas they earlier thought they were the dreamer or sleeper etc. 🌹Five features of that Brahman have been mentioned in Tiattiriya 2.1. The first three are, 'satyam-jñānam-anantam-brahma', then the fourth is 'yo-veda-nihitam-guhāyām', or as Panchadashi 3.1 is saying, 'guhāhitam' - which means the Brahman is hidden in a dark cave, indicating that it is known by the mind, where there is ignorance at present. 🌹In the mind there is a knowledge aspect, and an ignorance aspect. Naturally, the subject of discussion here is that area where we are ignorant or unknowing. 🌹We are ignorant of a million things in the cosmos, each unknown object distinct from the unknowing 'I', and so our ignorance is easily deductible. 🌹But there is one such case, where the ignorant one is also 'I', and the object of ignorance is also 'I' - that is under discussion here. 🌹We cannot be entirely ignorant of our own self, as we experience our self or know our self to be. But when asked to exactly define who we are if we entirely not ignorant of our self, we are unable to define our 'I', only using suffixes related to our emotions/identity/body etc., which are all changing, coming and going, and hence not the right definition of 'I' since the 'I' is constant. 🌹'I am', this cannot be negated by anyone - each of us knows ourselves to be, and so this is our knowledge aspect. 🌹But what we add after 'I am', to define 'what', 'I am', that is where our ignorance enters, and brings finitude to our 'I'. 🌹This is the target of Vedantic, to remove our ignorance aspect, and to make us realize that we are not finite. 🌹It will offer a solution to this peculiar case of there being part ignorance and part knowledge. 🌹To explain this aspect, Swami Vidyāranya will use five features of the Self -1) satyam-jñānam-anantam-brahma, 2) guhāhitam, 3) that it is of the nature of Ātmā, 4) pañcha-kosha-vilakshanam 5) ānanda-rūpa, that it is of the nature of bliss. 🌹Swami Vidyāranya says in the first verse, that a distinct study will be done of the Brahman from the five koshas, 'pravi-vichyate'. 🌹By this discrimination, the Self which resides in the cavity of the heart, will be understood. 🌹The word Kosha comes from the 'kusha' dhātu, which means to veil. The word or concept of Koshas is mentioned in the Upanishad only to imply that the Self is veiled by the sheaths of the body etc. 🌹This however does not mean that the Self is literally or physically contained by the body, since the shapeless, infinite, and unlimited Self cannot be contained by the body. 🌹This I just as, the sheath of the bangle has veiled the gold - the gold is still wherever the bangle is, just as the Ātmā is not within the body but pervading all through it. 🌹So the veiling of the Self by the body is not a physical containment, but an intellectual non-appreciation of the essence. 🌹The word 'dehāt', of the 2nd verse, now refers to the 'annamaya-kosha' or the statement 'I am the (physical) body', which veils the true nature of the 'I', falsely superimposing the body on the Self. 🌹So one function of the Kosha is to forget the true nature, and the second function is to superimpose upon the nature of the Self. 🌹Next, internal to the annamaya-kosha or body and which enlivens it, is the prānamaya-kosha. Internal has three meanings, i) pervasiveness, ii) closeness to the Self, iii) subtlelty. 🌹Internal to the prānamaya-kosha, that which quietens or disturbs it, and which enlivens it is the subtle body, the manomaya-kosha. 🌹Next is the kartā, indicating the vijñānamaya-kosha, which consists of all the doers, which uses the mind as an instrument taking it from topic to topic. 🌹Finally comes the bhoktā, the ānandamaya-kosha, the enjoyer, subtler than the doer or the vijñānamaya-kosha. 🌹This is because only do that, and use the mind for that, for which we have a sense of joy based on our impressions. Our vāsanās or past impressions alone will decide what action we perform. 🌹In fact, we become a doer specifically because we want to realize or materialize the object that we have already enjoyed mentally in the mind - the impression of certain joys in an object, becomes a thought in the mind of an object, and that object when enjoyed mentally, then takes to action by a doer to obtain that object. 🌹This succession (paramparā) of the five sheaths/veils or koshas alone is the guhā, which hides the Ātmā residing in it (known through it). 🌹Swami Vidyāranya therefore transforms the definition of guhā here, from not just the mind alone, but to all five koshas which veil the Self, the external-most being the annamaya or the body, and the innermost being the ānandamaya or the enjoyer (all impressions). 🌹Now, in the following verses, Swami Vidyāranya will explain each of the koshas, discern how they are of the non-Self, and explain how they are not Kosha but simply sharīra. 🌹Verse 3.3 says that the food eaten by the father and mother gives rise to the seed-egg mixture which, in the womb of the mother, grows by the food consumed of the mother - this gives rise to the deha or body of the offspring, which is hence annamaya-kosha. 🌹The upādāna-kārana or material cause of the body is hence Anna or food, from which the body grows, and into which the body dissolves after death. 🌹But food does not directly become the material cause of the body as the mud may he for the pot, rather,the food must modify to become the father's seed and mother's egg, and then the nutrition of the womb, to form the body. 🌹Hence, food is not the direct material cause but the 'paramparā-gat-upādāna-kārana', the food that has undergone a series of modification processes, to form the body.This the body is not Anna itself, or food itself, but Anna-maya Kosha. From food alone it is born, by food it sustains, and into food it goes back (the five elements). 🌹Having understood this Kosha or the body as made of food, the main point to arrive at is, how ever xan this body be 'I' or the Ātmā - the body had prior and posterior non-existence before birth and after death - but the Ātmā must be before and after the body, then alone would we get this body as a result of our past actions. 🌹One cannot conclude that this is their only birth, else there would be an effect of the body without a cause of the fruits of action, and what is done would have no fruit, while the effects would have no action behind them - krt-pranāsha, and akrt-abhyāgam. 🌹So this is one way of understanding that we are not this body, not the annamaya-kosha, rather we are different from it. 🌹The Jīva, the holder and user behind the body, must be separate from the body itself, and therefore the body is not 'I', it is only an envelope or an instrument.
@chandramukundjКүн бұрын
Hari om pujya swamiji.sadar pranam
@santoshagarwal5488Күн бұрын
🌹In life situation don't give us the sorrow, sorrow is given by लंका which is in us. 🌹We have our लंका and that लंका is गोस्वामी जी says in विनय पत्रिका 'लंका प्रवृति दुर्ग'. It is where attachment, aversion, ambitions, obsessions, our own false notions, likes, dislikes. 🌹लंका outside is there but inside लंका is made out of our convictions, our thoughts, our attitude and who is the ruler?? - Ruler is the मोह or the delusion, the रावण is the ruler. 🌹This लंका torments सीताजी and therefore sorrow is not the name of any person or situation, it is my delusion based relation. 🌹Delusion based relation when it starts showing something which is not right which causes sorrows in life, then we becomes sad etc. 🌹Someone having delusion can not be happy at any given time. 🌹Then what shall I do? - Delusion is there what can we do? - If delusion is there, you have to remove the delusion. 🌹It is not possible that somebody has delusion and he is very happy about it because what situation delusion wants or what responses delusion wants that will be impossible to have it. You are working against some possibility. 🌹अब बताओ रावण wanted सीताजी which is impossible. रावण wanted to be कामी also and to be happy also. 🌹आप cause जैसा रखोगें then like effect will also be there. 🌹If you have a cause of sorrow, (call your wrong conviction), attachment is there, so sorrow will be there, you have already sown the seed. 🌹अहंकार is there, so sorrow will be there, it is a matter of time. 🌹Therefore it is important that we should be out of our लंका. At least understand that we should be out. If लंका is there so problem will be there. 🌹Therefore it is important that we must be out of our Lanka... (at least think that I should be quiet). 🌹Delusion based relation shows which is not right which causes sorrows in life. 🌹Imagine a life without ambition, obsession, अहंकार life will be so quite and happy.
@snehaparihar2713Күн бұрын
Hari Om Swami Ji🙏
@santoshagarwal5488Күн бұрын
🌹गुरु is संकल्प मूर्ति, गुरु is करुणा मूर्ति, गुरु is धर्म मूर्ति, गुरु is प्रेम मूर्ति, गुरु is शास्त्र मूर्ति, गुरु is आज्ञा मूर्ति, गुरु is ब्रह्म मूर्ति of our भगवान. 🌹The culture which is not based on gratitude will break eventually. Gratitude is the mother of all virtues. 🌹Getting is one thing and feeling of getting is another thing...one may get but still not have the feeling of getting. 🌹One who brought freshness to the Vedic culture was Bhagavan वेद व्यास जी. 🌹He (Bhagavan वेद व्यास जी) is Brahma without 4 heads, Vishnu with 2 hands and Shiv Ji without the Third-Eye 🙏 🌹These scriptures have made devotees out of ordinary people. 🌹Despite several attacks India remains India because of the power of the scriptures. 🌹Your Guru is your life's Veda Vyas. 🌹Guru Purnima is the festival for only those who have a Guru, not for everyone 🙏 🌹Even if you become devata...sorry anxiety and fear does not leave you. 🌹Bhagavan keeps scanning all our thoughts, intentions, actions and accordingly only fruit we get. 🌹In the disciple's heart Lord puts the thought of बलिदान and in the Guru's heart Bhagavan puts the thought of आत्म-दान. 🌹Saint and Guru big difference.... Saint comes and goes.... Guru never goes. 🌹Magnanimity Of The Lord For The One Who Offers Himself. 🌹" गुरुदेव Meeting तपोवन जी महाराज was love at first sight. 🌹God takes श्रद्धा अवतार in the disciple and अनुग्रह अवतार in the teacher. 🌹To deal with a Lower mind, a करुणा मूर्ति is required in the Guru. 🌹Guru's दया = Guru not leaving us, no matter what. 🌹करुणा of Guru is in His - अपरित्याग लक्षणम् 🌹Various deficiencies are there in the student that he has gathered over many births, to fix those Guru needs a lot of patience and compassion. 🌹Guru does not have compassion... He is compassion. Because if you have something you may lose it.. but when it is something you are, you cannot lose it. 🌹When there is a cause in the love, the love is contaminated. Guru's love is causeless. 🌹प्रेम is tested when you are rejected by the lover. प्रेम is tested when it is difficult to sustain. 🌹When you are taking about shastra you have to be Brahman and talk about Brahman... you have to be Ram and talk about Ram. Krishna alone can talk about Krishna. You have to to be soaked with what you are speaking, it is not an objective conversation, it is subjective merging of two hearts. 🌹In Satsang of Ramayana and Bhagwat, it is the Guru's heart flowing in the form of words. Guru pours his heart in his words and therefore his words go to Student's heart. And after listening the student transforms. 🌹It is a very different relationship... it is a very different teaching. 🌹Definition of being lucky... who are the real lovers of the lotus feet of the teacher! 🙏 🌹This knowledge is not for entertainment, not for starting classes, having disciples, or building ashrams... it is for realising what you are. चौपाईजे गुर पद अंबुज अनुरागी। ते लोकहुँ बेदहुँ बड़भागी॥ 🌹When you don't question, then only you will grow. 🌹पूज्य गुरुदेव used to say, "Empty yourself, then only I can fill you" 🌹Disciple turns back and sees... all the slips, all struggles with the nature, Knowledge and आज्ञा...and this is called Guru Purnima... when the completeness in the disciple is there! 🌹Indeed, more intense and prolonged than labour pain is the pain of giving birth to a disciple. Guru is our Spiritual Mother of births and births and births. 🌹Long-term relationship has culminated in oneness. 🌹"My Guru alone is of the nature of Purnima." A long journey is there for this state... 🙏 🌹Guru Poornima is our greatest day of celebration that we are not a spiritual orphan. 🌹For a illumined person, Guru Purnima is a state of completeness and oneness 🙏 🌹Guru protects us, He is our shield, He offers us, He recommends us, He reveals Knowledge to us... then this path becomes easy. 🌹Surrender is making yourself available for someone fully.
@shalakachouthai1163Күн бұрын
Hari Om Swamiji!! Pranam...Ohhh My God!! Deeeep dive in the Vedanta because of you only Swamiji!!😊🙏🙏🙏🙏🙏
@amitaraizada1626Күн бұрын
Hari Om Swamiji 🙏 Apke pavan charano main shat shat naman 🙏 Koti koti aabhar 🙏
@aparnarao7593Күн бұрын
Pranam swamiji thank u hariom pranam gurudevji
@vishalakshisbsiyer2116Күн бұрын
Subjective merging of two hearts - soo beautiful swamiji.🙏🏽🙏🏽🙏🏽🙏🏽
@santoshagarwal54882 күн бұрын
🌹There are three pañchakas or groups of 5 chapters, in Panchadashi, totally 15 chapters. The first group is on the Sat aspect, the second on Chit, and the third on Ānanda. 🌹The first chapter was tattva-viveka, and the second chapter is pañcha-bhūta-viveka, of 109 verses. 🌹These 109 verses can be divided into six parts: i) Verse 1: Introduction to the topic by Swami Vidyāranya, ii) Verse 2 - 46: Chandaogya Upanishad vākya-vichāra (discussion upon the quote from Chandogya Upanishad, 'sadeva-somya-idam-agrayāsīt'.) iii) Verse 47 - 59: subject of Māya, iv) Verse 60 - 96: bhūta-bhautika-viveka: analysis of the five elements etc. from Sat, v) Verse 97 - 108: jñāna-viveka-phalam, fruit of this analysis and knowledge, vi) Verse 109: Conclusion, where it is proved that what was said at the very start is true through all arguments that were offered. 🌹 Viveka or discrimination/analysis is of the nature of 'prthak-karane', to differentiate or separate, intellectually. 🌹Mixture of two physical is easy to separate, and even easy to realize, since it is perceptible. But mixture in notion of the intellect is difficult to realize and separate. 🌹We may see a flower and think it is just a pure flower, unmixed with anything else and on its own - but Vedanta will say that it is not just a flower, it is mixed with existence. 🌹Vedanta is the only philosophy to think over the subject of existence in vast detail. So Swami Vidyāranya will now distinguish the five elements or pañcha-bhūtas, from existence. 🌹Similarly, when we are intensely feeling an emotion, we say, 'I am angry' or 'I an sad' etc. - for us, anger and sorrow is at that moment inseparable from 'I'. We think the two are fully associated. 🌹The first step now, is not to see the existence directly, rather to move gradually from microcosm to macrocosm. In the microcosm, we should move from waking to dream state. 🌹Finally, come to Samādhi where the 'I' alone is, and none of the three bodies are. where the gross body is no longer experienced, but the 'I' and thought is. Then to deep sleep, where the gross and subtle body have gone but the 'I' still is, with ignorance of the causal body. 🌹By this, we should be able to conclude that consciousness or existence is independent, not a part, product, or property, it is all-pervasive, and it does not die, it is eternal, and is beyond all objects or limitations. 🌹The state that is experienced in deep sleep, of existence alone in absence of space and time, is alike for all beings, across millions of years. Across all these spans, the same existence is. 🌹This indicates that existence is hence not in my body, rather that existence is infinite and as is, with many bodies having come and gone over it. This is 'Nitya'. 🌹And if anything is, at all times and beyond, then it must be in all space, and beyond. And therefore, when in Pralaya all creation or objects have gone back to un-manifestation, then too existence is. 🌹This is exactly what was meant by the vākya of Chandogya Upanishad, which said 'sadeva-somya-idam-agrayāsīt', idam indicating 29 elements and all products of that, across creation. 🌹Now, upon that singular, undifferentiated existence with no second, the first to appear or come out of it (manifest), is space. 🌹Note that, Vedanta does not generally use the word 'create', rather it uses the word 'manifestation'. This is because, anything that is false cannot be created, and whatever is manifested must be of the nature of ignorance, ignorance needing to be supported by some substratum of knowledge. For something to manifest, there must be something it has to appear on. That is the unchanging and constant existence. 🌹From the 47th to the 59th verse, the topic of Māyā was then undertaken. Note that, it is not that the word Māyā has not come in the Upanishads as some may wrongly claim - it has come in Kaivalya Upanishad and Shvetashvatara Upanishad. 🌹So, it was seen that from the shapeless and unchanging existence nothing could be produced as a real effect, since existence would not modify to produce it. 🌹Yet, the entire world had come about and is experimental. Therefore, to define this relative existence which was not true but was experienced, the concept of Māyā was brought in as the cause or creator of this. And the second function of Māyā was to delude us into thinking that these false products were true, that they were the substance, and existence an attribute of it. 🌹Since Māyā is proved by something other than itself, mithyâ, therefore it cannot be Sat or existence. At the same time, since it is still experienced, therefore it cannot be entirely Asat or nonexistence. 🌹That which is experiential but not existential, is known as Mithyā! It is neither Sat nor Asat. 🌹Without changing anything intrinsically, Māyā shows us something other than what truly is. The existence is hidden, and upon it something else is seen. 🌹Hence there is Māyā, which is Sad-asat-vilakshana, and is Mithyā. 🌹To explain the same point of Māyā, Swami Vidyāranya ezplores a different route, categorizing all Asat or nonexistence as experiential, like a mirage in the desert, & non-experiential, as a hare's horn. 🌹The prime example of Māyā is in fact our own mind, which falsely thinks we are related to people around us or other jīvas, or even the body. 🌹Even though there is nothing great we have done entirely on our own, and despite knowing that everything is being done by God, still we think we are important and we have ego. 🌹Despite there being no joy anywhere other than within, we feel there is joy in the people and objects of the world. All these are the intellectual conspiracies and corruptions made by Māyā. 🌹The same Māyā is also known as Avyakta, Prakrti, Pradhāna etc., but Swami Vidyāranya more refers to if as Shakti, to indicate it is naturally dependent on God or the Self, shakti-mān. 🌹The 'I' that was indepdent, has all of a sudden become the owner of the body, of people, of objects, by the effect of Māyā. 🌹Anger, lust, desire, attachment, all of these are negative tendencies and we know they have no joy in them - yet it is next to impossible for us to leave these tendencies. Nothing more is needed to conclude the nature and functioning of Māyā upon us. 🌹So the first work of Māyā is at the creation level, in the cosmos. And its second work is to execute this intellectual corruption in us. 🌹The fourth topic was about the 5 things that were hence created by Māyā, upon existence, from the bhūtas (five elements), bhautika (products of 5 elements), brahmānda (universe), lokas (realms of experience), and sharīrānī (the beings). 🌹Then it was said that on 1/10th of the total earth element, lay the 14 lokas, where the beings experience their fruits of action. 🌹Here, being refers to the mixture of the reflected consciousness with the physical body, since the body itself is a corpse, and the reflected consciousness is incomplete without the body. 🌹But remember, we are in fact neither a person nor the body! We are only Sat, existence. 🌹"Vedanta is for the intellectual correction of a superimposition on the pureness of existence, to see oneself without any limiting adjuncts and conditionings." 🌹The 5th topic thereafter, of the fruit of jñāna-viveka, and it was said that the wise should let the world be as it is, since the experience, function, and divisions of the world would be the same for the jñānī and the ignorant, but the status of the world would be different for the knower who has no sense of reality in it.
@santoshagarwal54882 күн бұрын
🌹So the jñānī or realized one has trained their mind to see the essence and not the superimposition at the surface. They would remain unaffected by insult, having known the doer in the one who insults, and the enjoyer within which feels insulted, to both be false entirely. 🌹The 72nd verse of chapter 2 of Bhagavad Gita was quoted then, towards the end of this section, and it was said that even at the the final moment (moment of discriminating between the world and Self, or the last moment of life), the wise do not forget their knowledge or become deluded. 🌹And finally, in verse 109, the chapter is concluded, and Swami Vidyāranya says he has analysed and elaborated on the distinction between the five elements and the Sat or existence, as promised.
Wow… amazing! Thanks a ton Swamiji! Hari om and my humble prostrations at thy holy feet!❤
@shaktiilovedthissongrishi882 күн бұрын
OM NAMAH SHIVAAY🙏🙏
@labanyabanerjee78382 күн бұрын
Pranam swamiji
@vvbnu0022 күн бұрын
How to thank you Swamiji. Iam indebted
@DineshSharma-cb8mt2 күн бұрын
जय जय गुरु, श्री चरणों में कोटि कोटि प्रणाम
@vasu111872 күн бұрын
Half of the session is spent in laughing incessantly. Actual gist of pravachan is missed and interrupted..
@user-vf1zf6fy1d2 күн бұрын
🌹🌹🌹🌹🙏🌹🌹🌹🌹
@amitaraizada16262 күн бұрын
Gurupurnima ke pavan parv par apke pavan charno main koti koti naman 🙏
@ratnaprabhaarya86332 күн бұрын
हरि ओम बहुत बहुत आभार ❤🙏
@umarawatisharma76722 күн бұрын
🙏🙏🙏🙏🙏🌹🌹🌹🌹🌹❤️
@manjuranka95442 күн бұрын
Guru purnima ke pavan parv par charan kamalo me koti koti pranam ev bahut bahut aabhar pujya swamiji
@ashwininarasimhan1082 күн бұрын
"Hope is the mother of enthusiasm, and Guru is the mother of that Hope!!" Such a beautiful message by Pujya Swamiji... Infinite prostrations at the lotus feet of Pujya Gurudev and Pujya Swamiji on this auspicious occasion of Guru Purnima ❤🙏❤🙏❤🙏
@amlohpublichighschool92632 күн бұрын
जय श्री हरि शरणम् 🌹🌹🌹🙏🙏🙏
@chandramukundj2 күн бұрын
Hari om pujya swamiji.sadar pranam
@amitaraizada16262 күн бұрын
Hari Om Swamiji 🙏 Apke pavan charano main shat shat naman 🙏 Koti koti aabhar 🙏
@aparnarao75933 күн бұрын
Pranam swamiji thank u hariom
@aparnarao75933 күн бұрын
Sound very feeble
@santoshagarwal54883 күн бұрын
🌹This is शरणागति and today this topic will be taking about श्री हनुमानजी - शरण मूर्ति हनुमान जी 🌹There are three external areas and three more internal areas. 🌹When we live in this world, there are challenges from almost six areas. Nobody's fate or प्रारब्थ can be totally conducive, no living beings. 🌹But there is some fate in everybody's life which is difficult and that is almost non-rectifiable by your efforts, whole life you will have to live with it. It can be disease, it can be finance, it can be family, it can be children and it can be whatever office's matter. 🌹Second area is that your actions cannot be 100% good all the time. 🌹Third area where a person is weak is his speech. His speech may not that much of chanting that much of पुण्य or that much of glorification of the God. So that is another area of disturbance. 🌹One internal area is called our mind, may have lot of impurities, काम, क्रोध etc. Very very difficult to say that my mind will be pure at all time. 🌹Fifth was intellectually to have a very subtle intellect - दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः - that is difficult because intellect has तमोगुण and रजोगुण, it will not सात्त्विक all time. We are bound with it. 🌹And last area which is most important that our वासना our संस्कार may not be that good as may be required for a happy and quiet life. 🌹You will know it when you will do Sadhana that I feel that my वासना in this area if I had more गुरुभक्ति, more ईश्वर भक्ति more नाम जप भक्ति or I did not have the वासना जो कुछ भी हो you would have quieter life like others and the sixth area, when a जीव comes in the world, struggles. 🌹How to deal with these six things?? 🌹There is only one way which the scriptures says to deal with and that is called शरणागति. 🌹When I say शरणागति, it is very very big requirement of the जीव. 🌹Somebody has infinite power to convert our प्रारब्थ. Somebody has infinite power to rectify our actions, to make our sweet full of पुण्य, to take काम, क्रोध etc from our mind, to make our intellect subtle and take bad संस्कार. 🌹I am telling you this is the fact. This is शरणागति and today this topic will be taking about श्री हनुमानजी - शरण मूर्ति हनुमान जी 🌹Not only हनुमान जी is also शरणागत but He paves the way how to be शरणागत. He takes the people paves the way how to be शरणागत. राम दुआरे तुम रखवारे। होत न आज्ञा बिनु पैसारे।। 🌹So these six areas, now understand what is शरणागति. I will try to put in simplest word then you will see how it is, because it is very very big requirement. 🌹Why ईश्वर comes to मीरा बाई not to us. 🌹Why ईश्वर comes to तुलसीदास जी to guard his cottage as watch guard to protect his रामायण and not everybody. Why? 🌹Why ईश्वर comes as साडी as चीरावतार for द्रोपदी not for everybody. 🌹Why He protects Arjun and not कर्ण. 🌹Why He protects पांडवा and not दुर्योधन. 🌹कुछ तो बात है, there is something there and this principle, please get it, it will go long way to make your life simpler. 🌹When I say शरणागति there are three, four aspects which I feel very important to know. 🌹Number one I have complete faith that God can rectify these six areas of my life. विश्वास is there. 🌹Second thing I admit I am wrong. To make some body bigger, you have to become smaller than you can only make some one bigger. This is called दीन भाव, I am very small, I am very low. मो सम दीन न दीन हित तुम्ह समान रघुबीर। 🌹God bigness is more important than our badness. 🌹Third point is, that I have left everybody, nobody to hold on to. I have no support in my life other than You. If this is not there, then the heart of Lord does not melt because He says any way some one is there to look for him. हमारे पास है नहीं कुछ ऐसा, हम कहाँ जाए | where shall I go, who to ask, what to do. हम करे तो क्या करें | 🌹This leaving all support system including my own अहंकार that I can do a lot by myself. 🌹If something goes bad in our life, that is fine, that is the entry of Lord in our life, it is good. like, पांडवा and सुग्रीव. 🌹If something goes totally wrong and everything lost, and one feel helpless, Don't feel so bad and say I am so unfortunate, don' say all these things. It is a good news. It is an opportunity. 🌹Do you thing if विभीषण was not kicked he would come from रावण. 🌹And last point of शरणागति - Whatever you do to me, I will accept it. You can slap me, you can hit me, you can crush me, I am leaving all my choices in front of you. But don't ask me to go away from you. Accept me and do anything you want to do. I will not say anything. And this was all सिद्ध in हनुमानजी. 🌹रामानुजाचार्य has said in one verses शषद्-विधा शरणागतिः - 'समर्पण के छह प्रकार हैं | 🌹अनुकूल्यस्य संकल्पः- Doing what the Lord wants 🌹प्रतिकुल्यस्य वर्जनम्र- Avoiding what the Lord does not want. 🌹क्षिष्यतीति विश्वासो -Having faith that the Lord will protect. 🌹गोप्तृत्वे वराणां -He alone is my protector. 🌹तथा-आत्म-निष्क्षेप- I have given myself totally. 🌹कार्पण्ये-having दीन भाव. 🌹And this is complete in हनुमानजी. 🌹He (विभीषण) should be accepted without any cause and reason. 1) He thinks भगवान् is very big. 2) He has दीनता 3) He left his family and came to भगवान् 4) He knows there is a risk but still he is there...( Conditions for विभीषण शरणागति)🙏 🌹There are 2 सिद्धांत 1) कर्म-कर्मफल सिद्धांत 2) शरणागति सिद्धांत 🌹After total शरणागति - कर्म-कर्मफल सिद्धांत does not apply. 🌹Principles are different now .Principle of शरणागति) over-ridded the principle of fruit of action. 🌹You may be wrong doing all wrong but when you totally surrender to God/Guru your chapter is totally changed from then. 🌹Don't think because I am bad there is no scope for me. 🌹What I could not do for you He will do for You. 🌹Never think I am not fit and don't deserve to be here.
@wrestlingcommunity3 күн бұрын
Thank you
@santoshagarwal54883 күн бұрын
🌹In this chapter, bhūta, bhutika, brahmānda, and prāni - the five elements, the lokas, and the beings - are all discriminated or differentiated from the Sat or existence. 🌹Generally, we only experience existence along with some object, and never objectless existence. Since we are unable to experience one independently of the other, hence the mind tends to attribute one thing as a property of the other. 🌹This mingling of the objects or the world, and the existence, in our mind, has been the subject of this chapter. 🌹And the purpose is to undertake the intellectual separation of this Sat from the objects. The separation is intellectual, since the mixing is also intellectual, and Sat itself has never truly mixed with the object. 🌹That the Sat is beyond time, space, and all limitations, is best understood by investigating the nature of Sat in the dream or deep sleep state. 🌹The world has borrowed from existence so it appears real to us. This borrowing unlike the heat borrowed by water through the kettle, which is a real borrowing. 🌹The borrowing of existence by objects is only apparent - it is like the experience of a snake upon the rope, which borrows from the rope's existence, and from our past impressions or vāsanās of the snake - but the snake does not actually exist, nor has it really borrowed existence as its property. 🌹From the 98th verse to 108th verse, the subject of jñāna-viveka-phalam, or the fruit of this knowledge and discrimination between five elements and Sat, is elaborated. 🌹It was said that the world has four aspects, its experience, functions, divisions, and status, and that the first three were alike for the wise and the ignorant, but the status only was different for the jñānī, who knew it as Mithyā. 🌹By ignoring, not physically or emotionally, but by now awarding reality to the duality of the world - objects, people, situations, one can become abiding in non-duality or Advaita. 🌹This is being said in the 102nd verse, following the discussion on different propositions made by the other philosophies. 🌹By this process, the intellect, Dhīhi, becomes firm in the understanding of non-duality, and being firmly rooted in that, such a person is known as a Jīvanmukta. 🌹They may experience the duality, but they have no sense of duality in it. 🌹The next verse is a quotation from Bhagavad Gita, 2.72, which says that, this is the state of being established in Brahman, brāhmī-sthiti, in which one is never deluded, and at their 'last moment', they attain oneness with that Self. 🌹Here, the meaning of 'last moment' is clarified in the next verse. 🌹Take for example an iron ball, that is heated for very long so it appears now as a red hot ball with weight - it is not that the heat has become round or with weight, but it appears so. 🌹Similarly, the false duality of the world, and its true no -dual essence, are also mixed up but imaginarily - this is anyo'nya-adhyāsa. 🌹The last moment refers to when, the false duality and true non-dual have been differentiated completely. This is indicated by the word anta-kāla. 🌹The second meaning of 'the last moment' is clarified in the 105th verse, that it may popularly refer to the final moments of our life, and it is said that even then, the bhrānti or delusion that has gone away after Self-realization, shall not return and delude us again! 🌹It is the greatness of Swami Vidyāranya that he leaves no point untouched to clarify! In the 106th verse, he clarifies that whether one dies healthy, or with disease, or rolling on the floor, or in coma, or consciously - in all possibilities, the one who is realized is never affected by delusion. 🌹The 107th verse says that the knowledge of Vedas that may be gained repeatedly in waking, is always forgotten upon entering the dream or deep sleep states, but is remembered again the next day. 🌹However, knowledge of the Self or Brahman is never ever forgotten, because it is not based on a distinctive knower-known relationship. 🌹The 108th verse now says that, that knowledge of the Self which is proved by the pramāna of the Vedas, is indestructible. Note that the Self itself is not proved by the Veda Pramāna, rather the nature of the Self as infinite, is understood by the Veda Pramāna. 🌹The chapter concludes with saying that, the Self-knowledge that is validated by Vedanta, cannot ever be falsified even in one's last moments, since it has been made certain within the intellect of one who has performed the various vivekas or discriminations between existence and the five elements, creation, lokas, beings etc. 🌹Such a person will attain a state of bliss and peace, where one is not 'peaceful' as a verb of themself,, but one with peace and bliss.
@prasannapareek49333 күн бұрын
🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏
@vrijendra3 күн бұрын
🌸🙏🙏🙏पुज्य स्वामीजी को सादर प्रणाम 🙏🙏🙏🌸
@santoshagarwal54883 күн бұрын
🌹Today is प्रिया भक्ति मूर्ति रूप हनुमानजी हरि ब्यापक सर्बत्र समाना। प्रेम तें प्रगट होहिं मैं जाना 🌹The amount of effort that anybody will put in getting anything depends on how much he has pain of not getting that. 🌹If I don't have sufficient pain in me to get that thing which I want the amount of endeavor that I will put will be lesser. 🌹So as much as I have the pain to that intensity I will go to any extend to get that thing. 🌹We are not short of pain. We may not have sufficient joy but we all will agree that we have sufficient sorrows or in my life there are many sorrow. 🌹If some how all the sorrows could be collected for one sorrow. Sorrow is a wonderful thing if it is collected only for God. 🌹If I had sufficient sorrow that I don't have the love of God or I have not seen God or I have not put efforts to see God then I tell you the amount of your साधना will increase in leaps and bounds. 🌹The सीता जी अशोक वाटिका लीला, it is लीला only because She is ever united with God. सीता जी can never be separated from भगवान राम. She is शक्ति. शक्ति and शक्तिमान will be one, like my power of speech will not be separated from me. 🌹But this लीला was to tell how much pain and अनन्यता a seeker should have to melt the heart of the Lord. 🌹At least अनन्यता, निष्ठा, विरह three things should must have in a seeker. 🌹अनन्यता no other love, only one love I should have. Mind is not meant to love many. 🌹निष्ठा means in spite of demons around, Her focus was always on chanting and thinking about भगवान राम only. What higher goal I choose in spite of problems, in spite of difficulties I will never leave it. 🌹So निष्ठा means whatever you have chosen at any cost even if the death is the cost I will die for that goal but I will not bow down to something other than whatever I have chosen. 🌹विरह means if I don't have that I will miss you, I will cry for you, I will be in pain, and I will be restless. 🌹Love is tested when beloved doesn't respond. 🌹it's a path of thorns and nails. Scattered mind is weak. 🌹Scattered mind is not fit for spiritual path. 🌹Why God will takes us out of this world if we are not seriously working towards getting out of it. 🌹सीता जी अशोक वाटिका लीला is to tell us what is the requirement of a seeker. 🌹World teaches us I am here to be used only to reach God. World is not meant for us. 🌹World is for giving, sacrificing, for being more matured with experiences. 🌹World is meant to just know, how I should not be very close to it. World is meant to teach us dispassion. World is meant to teach us, how be egoless otherwise I will reject you. 🌹World is a learning, seva, anger and frustration giving centre, accept more and expect less. 🌹If you are in the world you'll be broken like teeth be soft like tongue and you'll get taste. 🌹Understand that others won't understand. 🌹Bhagavan also laughs, and eats and shouts, scolds and bends. Whole उपासना is to change the God from निर्गुण निराकार to सगुण साकार. Bhagavan should become hungry for my Puja and Jap 🙏 🌹हनुमानजी narrated in such a way that Ram ji becomes restless and reached Sita ji fast. 🌹नाम पहारु - राम नाम is like a guard which doesn't let काम and क्रोध to enter 🙏 🌹Nothing comes inside mind and even mind can not run outside by continuously taking राम नाम. 🌹राम नाम should be along with contemplation on the beautiful form of Bhagavan Ram ❤ 🌹Two reporters in Ramayana 1 मन्थरा who broke and separated everyone and हनुमानजी United everyone. 🌹हनुमानजी was able to understand सीताजी pain because He had also gone through the pain of being separated from Ramji. 🌹हनुमानजी had seen tears from both the sides therefore He could communicate both the love and faith of Ramji. 🌹गुरु tells the katha of Ishwar to जीव and the व्यथा of जीव to Ishwar 🌹There are three kinds of servants - 1) those who do more than what is told to be done, 2) They do as much as is told to do. 3) After telling the work, they don't do it. 🌹You told everything what is in my mind because I am in your mind said Ram ji to Hanuman ji 🌹Bhagavan Ram ji feeling indebted to Shri हनुमानजी and feeling incapable of giving anything in return for such a great seva. 🌹Embrace means - 'I am putting my heart in your heart and I am taking your heart in mine' 🌹You cannot give joy unless you are egoless and attachment-less 🌹कर्म should take us to a melted God. Success of action is this- after action, you should have more devotion.. HE should feel that we are doing the work very well that is given by Bhagavan. 🌹Wherever you are planted serve there only. 🌹Work is a devata it know how well we've served, .if we don't do properly. .seva wont come to us. 🌹This journey has shown valor, bravery and beauty of Hanuman ji 🌹Unless Bhagavan's heart melts for us, our best won't come out.
@chandramukundj4 күн бұрын
Hari om pujya swamiji.sadar pranam
@santoshagarwal54884 күн бұрын
🌹This chapter of Panchadashi is the panchabhūta-viveka, whose essential point is that, it is untrue that each object has its own separate existence as an attribute, that it has come into existence for a time and eventually its existence will go away. 🌹We wrongly perceive that amidst many existences, the destruction of one object is the end of it's existence. Also that, the birth or coming of an object or being is the birth of its existence. 🌹But there is no logic we can attach to these feelings - they are only perceptions as they appear so. 🌹But the truth is that, existence can never be truncated, because in Pralaya or the cosmic dissolution, existence is, without any limiting adjuncts. 🌹This is indicated by the statement of the Chandogya Upanishad that says, 'sadeva-somya-idam-agrayāsīt'. 🌹Since the existence is without any limitations, as existence alone, hence it cannot be that such ane existence, in absence of time or space, could modify into the objects of the world. 🌹This is why, when creation happens, we may normally say it is the starting of the existence of space or the world, but Vedanta prefers to say, it is the start of the appearance of existence of space. 🌹This is just as, when our dream starts and ends, we may not prefer to say the start or end of the existenc of dream, rather we may refer to the appearance of the dream - because appearance has a connotation of imagination which is the nature of the dream, while the nature of existence as eternal and infinite, is saved. 🌹This way, space itself has no reality of its own, since if space was exclusively real, it could be perceived or known without existence. 🌹But no object of perception can be seen or known without its astittva - existence. And hence it is not existence that is of the object, but a total existence upon which the object appears. 🌹Thus, Ākāsha and even Vāyu as is seen next, are all Mithyā - which means they need not be washed off physically, rather we have to realise their falsity intellectually, and distinguish them from existence, knowing existence alone as true and the five elements appearing on it as an illusion. 🌹Similarly, even water, earth, and fire are all appearances on the existence or Brahman. 🌹In the 95th verse, it is said that on one-tenth of the bhūmi is the brahmānda - on 1/10th of the total earth element (not the planet),lies the collection of all the lokas or realms of experience. 🌹The rest of the earth element is hidden in the other elements, or is unused, other than the cosmic creation. 🌹But since this Prithvī element and all preceding elements are Mithyā, one should know the entire cosmos to also be Mithyā, consisting of fourteen lokas, each inhabited by various beings. 🌹Note that, it being false does not mean it will not be seen or experienced - rather this means that, it will need something other than itself to be dependent upon, for it to be proved. 🌹Upon existence alone, the Brahmānda is seen, as upon the thread alone tapestry is seen, upon the five elements our body or face is seen. 🌹Since the body can no longer be seen where the five elements are not, hence the body's appearance is false. But where there is no existence, the five elements too cannot be seen, hence they too are a false appearance upon the existence that is undying and unchanging. 🌹Appearance of all such imaginations is birth. The disappearance of all such imaginations is death. Continuity of these imaginations is life. But existence remains all through, before, and after. 🌹Anything that is not at the beginning, and not at the end, must not be in between too. 🌹Despite the absence of the body, it is seen. Despite the absence of the five elements, they are seen. There is hence no fuss about life as we have! 🌹That the body is a mere appearance means that we have no need to celebrate its appearance or to mourn its disappearance - as a jñāna-mārgi, or seeker on this path, we should award no seriousness to the body, only an imagined appearance. That alone is an imagination which appears and disappears. 🌹To possess our relations or objects is double information upon the body - it is foolish of us to try and prove right what is an imagination, or to think that multiple imaginary individuals come live together forever. Saints live and abide in this realisation, contemplating on it, and keeping the intonations at bay. 🌹Being a product of Māyā, how ever can the world, people, or the mind be right? 🌹The 97th verse concludes that, when existence is extracted from the cosmos, it is without any essence - asanta. The student asks, 'but it is seen', to which Swami Vidyāranya responds, "bhāntu", let it be seen, asking what harm there can be to us by its mere appearance. 🌹To personalize this knowledge, abiding in it greatly (atyanta-vāsite), means that we become greatly joyful of existence and knowing the world is false. 🌹And this happens through shravana, continued listening, manana, rethinking what has been learnt, and nidishyāsana, reliving and reivisng the knowledge. 🌹To enjoy the Self, enjoy the Mithyā, and not suffer from our ignorance, this is to personalize the knowledge. 🌹The 98th verse says that, when we know what is to be Māyā - bhūta (five elements), and bhautika (all its derivatives, the lokas, and their beings), and when this knowledge takes a deep impression in us, when we personalize it and form a vāsanā of it in our mind, then this is the understanding of non-duality, which can never be suppressed/shaken. 🌹In the next verse, the student asks that, even though the world is false, how is it that it is still continually experienced? 🌹Swami Vidyāranya then begins to answer, stating four aspects of the world: its experience, its function, its division, and its status. 🌹For the jñāni and the ajñāni, the experience, functions, and distinctions of the world will all be the same. 🌹Knowing the Self does not mean the world will no longer be experienced, or that everything will be perceived as one or the Self, physically. 🌹But, the status of the world to the ajñāni and jñāni will be very different, the jñāni awarding the status of illusion alone, to the world. 🌹In the 100th verse now, it is said that all the many philosophies, sāmkhya, vaisheshika, bauddha, have dissected the world into various elements or constituents - let them be. 🌹But it is not that they are all true, or that they all take to one goal alike. They may all have some points in common, but the truth can only be one, the goal can only be one. 🌹It is only Vedanta which is fully rooted in the Upanishads, and the only philosophy which says that the Self alone is true and the world is false. 🌹Any philosophy and its conclusions can be regardes as truth only if it can prove itself rightly on the basis of Shruti, Yukti, and Anubhūti. 🌹One who has not listened adequately and from the right teacher, may wrongly conclude that all the philosophies are true.
Пікірлер
Pranam swamiji thank u hariom
🌹In the third chapter of Panchadashi, the Brahman will be known by discriminating the five koshas from it, to tell that the Ātmā is pañcha-kosha-vilakshana, beyond the five koshas - from the 2nd to 10th verse. 🌹Secondly, it will be said that the Ātmā is pañcha-kosha-niyatam, within the five koshas, not physically but as the one which illuminates them. Thirdly, that it is 'ātmattvam', of the nature of 'I'. 🌹And fourthly, that it is 'satyam-jñānam-anantam', as per the Taittiriya Upanishad. 🌹The the body comes from, is sustained by, and goes back into food or Anna, tells that there is an annamaya-sharīra. But the use of annamaya-kosha is to tell that it veils. 🌹The jñānī has an annamaya-sharīra, but no longer an annamaya-kosha. 🌹And when the annamaya-sharīra becomes the kosha of the ignorant, it has as if become annamaya-ātmā, or thinking that oneself is nothing but the body itself. 🌹Praise or censor of the physical body, or nurturing it, garlanding it etc., all appears to one as praise or censor of their own self. Such is the immense identification with the body we have. 🌹In the 4th verse now, the principle of Karma and rebirth is used to tell that we are not the body itself. Swami Vidyāranya says that if we were the body, then prior to this birth, when there was nonexistence of the body, how did we perform those actions whose fruit we are heading now? That would be an effect without a cause. 🌹And since the same body would no longer be after death of the current lifetime, how will we redeem the fruits of the actions we have performed in this birth? 🌹Since at death, the subtle and causal bodies and the kartā or doers have all departed the body, there must be something other than the body itself, which is transitioning from one birth to the next. 🌹So there are two doshas or defects seen here: i) krt-pranāsha, that there is fruit or situation experienced that is unnecessary, born out of no past action, as the case would be in a 'fresh body' and no rebirth (as proposed by the Abrahamic religions). 🌹How would one then explain why some are rich and others are poor, why some are always in and out of the hospital and some are healthy all their life, etc. 🌹If this happens to be our 'first and final' body, whose experiences are fruits of action that were never done, then there are two options, either there is a God or there is no God. 🌹If there is a God who has orchestrated our experiences, such a God must be erratic or cruel, or not thoughtful to give such fruits to beings. 🌹And that there is no God is not possible, as everything in the entire creation is tightly bound by rules or relations of cause and effect including our own life, and so there must be an intelligent doer behind the macrocosm. 🌹And since there is a cause & effect everywhere in the universe & a macrocosmic doer behind it, so there has to be some causation in the experiences of our life as well, & a microcosmic doer behind it. 🌹Similarly the second dosha is, ii) akrt-abhyāgam, that we would experience fruits without any action that caused them. In the first case, there would be actions but no fruit to be borne in rebirth. 🌹The problem is that since we are unable to see our past actions and only experience their fruits, so we misconceive that what we experienced is randomly given to us without a cause. 🌹Without understanding the principle of Karma and rebirth, none can explain the infinite variety of fruits of action observable in the world, and the God of such a world must also be unjustifiable. 🌹The ability to generate a specific effect from a specific cause, to fulfil a purpose, knowing well the nature of the cause and the effect, is intelligence. 🌹Such intelligence pervades the entire universe, and so the same causation must also define our birth, actions, and fruits of action experienced. 🌹All the bad or sorrowful experiences on our life are definitely from some past actions of our own. But we can make those bad fruits of action a spiritual launch pad, accept it as prasāda of God, and use it to take ourself to dispassion and devotion of God. 🌹In the 5th verse, it is now said that the annamaya-sharīra is pervaded by the prānamaya-kosha, or the sheath of vitality and the vital airs (prāna, apāna, udāna, vyāna, samāna). 🌹All major functions of the body are governed by these vital airs, including the main sense organs of the head. 🌹Without the prānamaya which gives power to the body and prompts the sense organs, the annmaya also cannot exist. 🌹But this prānamaya-sharīra is not the consciousness, because it comes and goes, it is not constant, and it keeps changing, and is devoid of consciousness - hence it cannot be 'I', or the Ātmā. 🌹Next, the manomaya-kosha is introduced as the one which generates 'I-ness' and 'm-ness' in the individual, with respect to the possessions of the world such as one's house, spouse, and children. 🌹And at times it also causes intense desire (kāma) or delusion (bhrāntī) to us. 🌹By the immense impact of the manomaya-kosha, we have created thousands of pockets of ego and attachment, ahamtā and mamtā, within us. 🌹And when some person or situation pokes any of those pockets, we get a huge shock and react. 🌹But since this manomaya-kosha is deluded and also modifying or ever-changing, therefore this too I am not, it is not the Self or Ātmā.
राम राम 🙏
प्रणाम गुरुजी
Hari om Pujya Swamiji Charan Sparsha
Pranam swamiji thank u hariom
Koti koti pranam swamiji thank u hariom
Pranam swamiji thank u hariom
Hari om Pujya Swamiji Charan Sparsha
राम राम 🙏
🌹The third chapter of Panchadashi is based on the pañcha-kosha-viveka. The chapter has 43 verses. 🌹This chapter itself is the summary of the second chapter of Taittiriya Upanishad, the Brahmānanda- valli, particularly the first word of the valli, 'brahmavid-āpnoti-param', that one who knows Brahman, the Self, attains it. 🌹Normally, the knower of pot does not become the pot, the knower of any object does not become the object itself. 🌹However, if it is so happening that the knower of the known becomes the known itself, then the knower must already be the known, but the understanding is veiled by ignorance -j ust as, the waker realises they are so when they enter the waking state, whereas they earlier thought they were the dreamer or sleeper etc. 🌹Five features of that Brahman have been mentioned in Tiattiriya 2.1. The first three are, 'satyam-jñānam-anantam-brahma', then the fourth is 'yo-veda-nihitam-guhāyām', or as Panchadashi 3.1 is saying, 'guhāhitam' - which means the Brahman is hidden in a dark cave, indicating that it is known by the mind, where there is ignorance at present. 🌹In the mind there is a knowledge aspect, and an ignorance aspect. Naturally, the subject of discussion here is that area where we are ignorant or unknowing. 🌹We are ignorant of a million things in the cosmos, each unknown object distinct from the unknowing 'I', and so our ignorance is easily deductible. 🌹But there is one such case, where the ignorant one is also 'I', and the object of ignorance is also 'I' - that is under discussion here. 🌹We cannot be entirely ignorant of our own self, as we experience our self or know our self to be. But when asked to exactly define who we are if we entirely not ignorant of our self, we are unable to define our 'I', only using suffixes related to our emotions/identity/body etc., which are all changing, coming and going, and hence not the right definition of 'I' since the 'I' is constant. 🌹'I am', this cannot be negated by anyone - each of us knows ourselves to be, and so this is our knowledge aspect. 🌹But what we add after 'I am', to define 'what', 'I am', that is where our ignorance enters, and brings finitude to our 'I'. 🌹This is the target of Vedantic, to remove our ignorance aspect, and to make us realize that we are not finite. 🌹It will offer a solution to this peculiar case of there being part ignorance and part knowledge. 🌹To explain this aspect, Swami Vidyāranya will use five features of the Self -1) satyam-jñānam-anantam-brahma, 2) guhāhitam, 3) that it is of the nature of Ātmā, 4) pañcha-kosha-vilakshanam 5) ānanda-rūpa, that it is of the nature of bliss. 🌹Swami Vidyāranya says in the first verse, that a distinct study will be done of the Brahman from the five koshas, 'pravi-vichyate'. 🌹By this discrimination, the Self which resides in the cavity of the heart, will be understood. 🌹The word Kosha comes from the 'kusha' dhātu, which means to veil. The word or concept of Koshas is mentioned in the Upanishad only to imply that the Self is veiled by the sheaths of the body etc. 🌹This however does not mean that the Self is literally or physically contained by the body, since the shapeless, infinite, and unlimited Self cannot be contained by the body. 🌹This I just as, the sheath of the bangle has veiled the gold - the gold is still wherever the bangle is, just as the Ātmā is not within the body but pervading all through it. 🌹So the veiling of the Self by the body is not a physical containment, but an intellectual non-appreciation of the essence. 🌹The word 'dehāt', of the 2nd verse, now refers to the 'annamaya-kosha' or the statement 'I am the (physical) body', which veils the true nature of the 'I', falsely superimposing the body on the Self. 🌹So one function of the Kosha is to forget the true nature, and the second function is to superimpose upon the nature of the Self. 🌹Next, internal to the annamaya-kosha or body and which enlivens it, is the prānamaya-kosha. Internal has three meanings, i) pervasiveness, ii) closeness to the Self, iii) subtlelty. 🌹Internal to the prānamaya-kosha, that which quietens or disturbs it, and which enlivens it is the subtle body, the manomaya-kosha. 🌹Next is the kartā, indicating the vijñānamaya-kosha, which consists of all the doers, which uses the mind as an instrument taking it from topic to topic. 🌹Finally comes the bhoktā, the ānandamaya-kosha, the enjoyer, subtler than the doer or the vijñānamaya-kosha. 🌹This is because only do that, and use the mind for that, for which we have a sense of joy based on our impressions. Our vāsanās or past impressions alone will decide what action we perform. 🌹In fact, we become a doer specifically because we want to realize or materialize the object that we have already enjoyed mentally in the mind - the impression of certain joys in an object, becomes a thought in the mind of an object, and that object when enjoyed mentally, then takes to action by a doer to obtain that object. 🌹This succession (paramparā) of the five sheaths/veils or koshas alone is the guhā, which hides the Ātmā residing in it (known through it). 🌹Swami Vidyāranya therefore transforms the definition of guhā here, from not just the mind alone, but to all five koshas which veil the Self, the external-most being the annamaya or the body, and the innermost being the ānandamaya or the enjoyer (all impressions). 🌹Now, in the following verses, Swami Vidyāranya will explain each of the koshas, discern how they are of the non-Self, and explain how they are not Kosha but simply sharīra. 🌹Verse 3.3 says that the food eaten by the father and mother gives rise to the seed-egg mixture which, in the womb of the mother, grows by the food consumed of the mother - this gives rise to the deha or body of the offspring, which is hence annamaya-kosha. 🌹The upādāna-kārana or material cause of the body is hence Anna or food, from which the body grows, and into which the body dissolves after death. 🌹But food does not directly become the material cause of the body as the mud may he for the pot, rather,the food must modify to become the father's seed and mother's egg, and then the nutrition of the womb, to form the body. 🌹Hence, food is not the direct material cause but the 'paramparā-gat-upādāna-kārana', the food that has undergone a series of modification processes, to form the body.This the body is not Anna itself, or food itself, but Anna-maya Kosha. From food alone it is born, by food it sustains, and into food it goes back (the five elements). 🌹Having understood this Kosha or the body as made of food, the main point to arrive at is, how ever xan this body be 'I' or the Ātmā - the body had prior and posterior non-existence before birth and after death - but the Ātmā must be before and after the body, then alone would we get this body as a result of our past actions. 🌹One cannot conclude that this is their only birth, else there would be an effect of the body without a cause of the fruits of action, and what is done would have no fruit, while the effects would have no action behind them - krt-pranāsha, and akrt-abhyāgam. 🌹So this is one way of understanding that we are not this body, not the annamaya-kosha, rather we are different from it. 🌹The Jīva, the holder and user behind the body, must be separate from the body itself, and therefore the body is not 'I', it is only an envelope or an instrument.
Hari om pujya swamiji.sadar pranam
🌹In life situation don't give us the sorrow, sorrow is given by लंका which is in us. 🌹We have our लंका and that लंका is गोस्वामी जी says in विनय पत्रिका 'लंका प्रवृति दुर्ग'. It is where attachment, aversion, ambitions, obsessions, our own false notions, likes, dislikes. 🌹लंका outside is there but inside लंका is made out of our convictions, our thoughts, our attitude and who is the ruler?? - Ruler is the मोह or the delusion, the रावण is the ruler. 🌹This लंका torments सीताजी and therefore sorrow is not the name of any person or situation, it is my delusion based relation. 🌹Delusion based relation when it starts showing something which is not right which causes sorrows in life, then we becomes sad etc. 🌹Someone having delusion can not be happy at any given time. 🌹Then what shall I do? - Delusion is there what can we do? - If delusion is there, you have to remove the delusion. 🌹It is not possible that somebody has delusion and he is very happy about it because what situation delusion wants or what responses delusion wants that will be impossible to have it. You are working against some possibility. 🌹अब बताओ रावण wanted सीताजी which is impossible. रावण wanted to be कामी also and to be happy also. 🌹आप cause जैसा रखोगें then like effect will also be there. 🌹If you have a cause of sorrow, (call your wrong conviction), attachment is there, so sorrow will be there, you have already sown the seed. 🌹अहंकार is there, so sorrow will be there, it is a matter of time. 🌹Therefore it is important that we should be out of our लंका. At least understand that we should be out. If लंका is there so problem will be there. 🌹Therefore it is important that we must be out of our Lanka... (at least think that I should be quiet). 🌹Delusion based relation shows which is not right which causes sorrows in life. 🌹Imagine a life without ambition, obsession, अहंकार life will be so quite and happy.
Hari Om Swami Ji🙏
🌹गुरु is संकल्प मूर्ति, गुरु is करुणा मूर्ति, गुरु is धर्म मूर्ति, गुरु is प्रेम मूर्ति, गुरु is शास्त्र मूर्ति, गुरु is आज्ञा मूर्ति, गुरु is ब्रह्म मूर्ति of our भगवान. 🌹The culture which is not based on gratitude will break eventually. Gratitude is the mother of all virtues. 🌹Getting is one thing and feeling of getting is another thing...one may get but still not have the feeling of getting. 🌹One who brought freshness to the Vedic culture was Bhagavan वेद व्यास जी. 🌹He (Bhagavan वेद व्यास जी) is Brahma without 4 heads, Vishnu with 2 hands and Shiv Ji without the Third-Eye 🙏 🌹These scriptures have made devotees out of ordinary people. 🌹Despite several attacks India remains India because of the power of the scriptures. 🌹Your Guru is your life's Veda Vyas. 🌹Guru Purnima is the festival for only those who have a Guru, not for everyone 🙏 🌹Even if you become devata...sorry anxiety and fear does not leave you. 🌹Bhagavan keeps scanning all our thoughts, intentions, actions and accordingly only fruit we get. 🌹In the disciple's heart Lord puts the thought of बलिदान and in the Guru's heart Bhagavan puts the thought of आत्म-दान. 🌹Saint and Guru big difference.... Saint comes and goes.... Guru never goes. 🌹Magnanimity Of The Lord For The One Who Offers Himself. 🌹" गुरुदेव Meeting तपोवन जी महाराज was love at first sight. 🌹God takes श्रद्धा अवतार in the disciple and अनुग्रह अवतार in the teacher. 🌹To deal with a Lower mind, a करुणा मूर्ति is required in the Guru. 🌹Guru's दया = Guru not leaving us, no matter what. 🌹करुणा of Guru is in His - अपरित्याग लक्षणम् 🌹Various deficiencies are there in the student that he has gathered over many births, to fix those Guru needs a lot of patience and compassion. 🌹Guru does not have compassion... He is compassion. Because if you have something you may lose it.. but when it is something you are, you cannot lose it. 🌹When there is a cause in the love, the love is contaminated. Guru's love is causeless. 🌹प्रेम is tested when you are rejected by the lover. प्रेम is tested when it is difficult to sustain. 🌹When you are taking about shastra you have to be Brahman and talk about Brahman... you have to be Ram and talk about Ram. Krishna alone can talk about Krishna. You have to to be soaked with what you are speaking, it is not an objective conversation, it is subjective merging of two hearts. 🌹In Satsang of Ramayana and Bhagwat, it is the Guru's heart flowing in the form of words. Guru pours his heart in his words and therefore his words go to Student's heart. And after listening the student transforms. 🌹It is a very different relationship... it is a very different teaching. 🌹Definition of being lucky... who are the real lovers of the lotus feet of the teacher! 🙏 🌹This knowledge is not for entertainment, not for starting classes, having disciples, or building ashrams... it is for realising what you are. चौपाईजे गुर पद अंबुज अनुरागी। ते लोकहुँ बेदहुँ बड़भागी॥ 🌹When you don't question, then only you will grow. 🌹पूज्य गुरुदेव used to say, "Empty yourself, then only I can fill you" 🌹Disciple turns back and sees... all the slips, all struggles with the nature, Knowledge and आज्ञा...and this is called Guru Purnima... when the completeness in the disciple is there! 🌹Indeed, more intense and prolonged than labour pain is the pain of giving birth to a disciple. Guru is our Spiritual Mother of births and births and births. 🌹Long-term relationship has culminated in oneness. 🌹"My Guru alone is of the nature of Purnima." A long journey is there for this state... 🙏 🌹Guru Poornima is our greatest day of celebration that we are not a spiritual orphan. 🌹For a illumined person, Guru Purnima is a state of completeness and oneness 🙏 🌹Guru protects us, He is our shield, He offers us, He recommends us, He reveals Knowledge to us... then this path becomes easy. 🌹Surrender is making yourself available for someone fully.
Hari Om Swamiji!! Pranam...Ohhh My God!! Deeeep dive in the Vedanta because of you only Swamiji!!😊🙏🙏🙏🙏🙏
Hari Om Swamiji 🙏 Apke pavan charano main shat shat naman 🙏 Koti koti aabhar 🙏
Pranam swamiji thank u hariom pranam gurudevji
Subjective merging of two hearts - soo beautiful swamiji.🙏🏽🙏🏽🙏🏽🙏🏽
🌹There are three pañchakas or groups of 5 chapters, in Panchadashi, totally 15 chapters. The first group is on the Sat aspect, the second on Chit, and the third on Ānanda. 🌹The first chapter was tattva-viveka, and the second chapter is pañcha-bhūta-viveka, of 109 verses. 🌹These 109 verses can be divided into six parts: i) Verse 1: Introduction to the topic by Swami Vidyāranya, ii) Verse 2 - 46: Chandaogya Upanishad vākya-vichāra (discussion upon the quote from Chandogya Upanishad, 'sadeva-somya-idam-agrayāsīt'.) iii) Verse 47 - 59: subject of Māya, iv) Verse 60 - 96: bhūta-bhautika-viveka: analysis of the five elements etc. from Sat, v) Verse 97 - 108: jñāna-viveka-phalam, fruit of this analysis and knowledge, vi) Verse 109: Conclusion, where it is proved that what was said at the very start is true through all arguments that were offered. 🌹 Viveka or discrimination/analysis is of the nature of 'prthak-karane', to differentiate or separate, intellectually. 🌹Mixture of two physical is easy to separate, and even easy to realize, since it is perceptible. But mixture in notion of the intellect is difficult to realize and separate. 🌹We may see a flower and think it is just a pure flower, unmixed with anything else and on its own - but Vedanta will say that it is not just a flower, it is mixed with existence. 🌹Vedanta is the only philosophy to think over the subject of existence in vast detail. So Swami Vidyāranya will now distinguish the five elements or pañcha-bhūtas, from existence. 🌹Similarly, when we are intensely feeling an emotion, we say, 'I am angry' or 'I an sad' etc. - for us, anger and sorrow is at that moment inseparable from 'I'. We think the two are fully associated. 🌹The first step now, is not to see the existence directly, rather to move gradually from microcosm to macrocosm. In the microcosm, we should move from waking to dream state. 🌹Finally, come to Samādhi where the 'I' alone is, and none of the three bodies are. where the gross body is no longer experienced, but the 'I' and thought is. Then to deep sleep, where the gross and subtle body have gone but the 'I' still is, with ignorance of the causal body. 🌹By this, we should be able to conclude that consciousness or existence is independent, not a part, product, or property, it is all-pervasive, and it does not die, it is eternal, and is beyond all objects or limitations. 🌹The state that is experienced in deep sleep, of existence alone in absence of space and time, is alike for all beings, across millions of years. Across all these spans, the same existence is. 🌹This indicates that existence is hence not in my body, rather that existence is infinite and as is, with many bodies having come and gone over it. This is 'Nitya'. 🌹And if anything is, at all times and beyond, then it must be in all space, and beyond. And therefore, when in Pralaya all creation or objects have gone back to un-manifestation, then too existence is. 🌹This is exactly what was meant by the vākya of Chandogya Upanishad, which said 'sadeva-somya-idam-agrayāsīt', idam indicating 29 elements and all products of that, across creation. 🌹Now, upon that singular, undifferentiated existence with no second, the first to appear or come out of it (manifest), is space. 🌹Note that, Vedanta does not generally use the word 'create', rather it uses the word 'manifestation'. This is because, anything that is false cannot be created, and whatever is manifested must be of the nature of ignorance, ignorance needing to be supported by some substratum of knowledge. For something to manifest, there must be something it has to appear on. That is the unchanging and constant existence. 🌹From the 47th to the 59th verse, the topic of Māyā was then undertaken. Note that, it is not that the word Māyā has not come in the Upanishads as some may wrongly claim - it has come in Kaivalya Upanishad and Shvetashvatara Upanishad. 🌹So, it was seen that from the shapeless and unchanging existence nothing could be produced as a real effect, since existence would not modify to produce it. 🌹Yet, the entire world had come about and is experimental. Therefore, to define this relative existence which was not true but was experienced, the concept of Māyā was brought in as the cause or creator of this. And the second function of Māyā was to delude us into thinking that these false products were true, that they were the substance, and existence an attribute of it. 🌹Since Māyā is proved by something other than itself, mithyâ, therefore it cannot be Sat or existence. At the same time, since it is still experienced, therefore it cannot be entirely Asat or nonexistence. 🌹That which is experiential but not existential, is known as Mithyā! It is neither Sat nor Asat. 🌹Without changing anything intrinsically, Māyā shows us something other than what truly is. The existence is hidden, and upon it something else is seen. 🌹Hence there is Māyā, which is Sad-asat-vilakshana, and is Mithyā. 🌹To explain the same point of Māyā, Swami Vidyāranya ezplores a different route, categorizing all Asat or nonexistence as experiential, like a mirage in the desert, & non-experiential, as a hare's horn. 🌹The prime example of Māyā is in fact our own mind, which falsely thinks we are related to people around us or other jīvas, or even the body. 🌹Even though there is nothing great we have done entirely on our own, and despite knowing that everything is being done by God, still we think we are important and we have ego. 🌹Despite there being no joy anywhere other than within, we feel there is joy in the people and objects of the world. All these are the intellectual conspiracies and corruptions made by Māyā. 🌹The same Māyā is also known as Avyakta, Prakrti, Pradhāna etc., but Swami Vidyāranya more refers to if as Shakti, to indicate it is naturally dependent on God or the Self, shakti-mān. 🌹The 'I' that was indepdent, has all of a sudden become the owner of the body, of people, of objects, by the effect of Māyā. 🌹Anger, lust, desire, attachment, all of these are negative tendencies and we know they have no joy in them - yet it is next to impossible for us to leave these tendencies. Nothing more is needed to conclude the nature and functioning of Māyā upon us. 🌹So the first work of Māyā is at the creation level, in the cosmos. And its second work is to execute this intellectual corruption in us. 🌹The fourth topic was about the 5 things that were hence created by Māyā, upon existence, from the bhūtas (five elements), bhautika (products of 5 elements), brahmānda (universe), lokas (realms of experience), and sharīrānī (the beings). 🌹Then it was said that on 1/10th of the total earth element, lay the 14 lokas, where the beings experience their fruits of action. 🌹Here, being refers to the mixture of the reflected consciousness with the physical body, since the body itself is a corpse, and the reflected consciousness is incomplete without the body. 🌹But remember, we are in fact neither a person nor the body! We are only Sat, existence. 🌹"Vedanta is for the intellectual correction of a superimposition on the pureness of existence, to see oneself without any limiting adjuncts and conditionings." 🌹The 5th topic thereafter, of the fruit of jñāna-viveka, and it was said that the wise should let the world be as it is, since the experience, function, and divisions of the world would be the same for the jñānī and the ignorant, but the status of the world would be different for the knower who has no sense of reality in it.
🌹So the jñānī or realized one has trained their mind to see the essence and not the superimposition at the surface. They would remain unaffected by insult, having known the doer in the one who insults, and the enjoyer within which feels insulted, to both be false entirely. 🌹The 72nd verse of chapter 2 of Bhagavad Gita was quoted then, towards the end of this section, and it was said that even at the the final moment (moment of discriminating between the world and Self, or the last moment of life), the wise do not forget their knowledge or become deluded. 🌹And finally, in verse 109, the chapter is concluded, and Swami Vidyāranya says he has analysed and elaborated on the distinction between the five elements and the Sat or existence, as promised.
ध्यानमूलं गुरुर्मूर्तिः पूजामूलं गुरुर्पदम् । मन्त्रमूलं गुरुर्वाक्यं मोक्षमूलं गुरूर्कृपा ॥
🌼Sankalpa Murthy 🌼Karuna Murthy 🌼Dharma Murthy 🌼Prem Murthy 🌼Shastra Murthy 🌼Aagya Murthy 🌼Brahma Murthy
Wow… amazing! Thanks a ton Swamiji! Hari om and my humble prostrations at thy holy feet!❤
OM NAMAH SHIVAAY🙏🙏
Pranam swamiji
How to thank you Swamiji. Iam indebted
जय जय गुरु, श्री चरणों में कोटि कोटि प्रणाम
Half of the session is spent in laughing incessantly. Actual gist of pravachan is missed and interrupted..
🌹🌹🌹🌹🙏🌹🌹🌹🌹
Gurupurnima ke pavan parv par apke pavan charno main koti koti naman 🙏
हरि ओम बहुत बहुत आभार ❤🙏
🙏🙏🙏🙏🙏🌹🌹🌹🌹🌹❤️
Guru purnima ke pavan parv par charan kamalo me koti koti pranam ev bahut bahut aabhar pujya swamiji
"Hope is the mother of enthusiasm, and Guru is the mother of that Hope!!" Such a beautiful message by Pujya Swamiji... Infinite prostrations at the lotus feet of Pujya Gurudev and Pujya Swamiji on this auspicious occasion of Guru Purnima ❤🙏❤🙏❤🙏
जय श्री हरि शरणम् 🌹🌹🌹🙏🙏🙏
Hari om pujya swamiji.sadar pranam
Hari Om Swamiji 🙏 Apke pavan charano main shat shat naman 🙏 Koti koti aabhar 🙏
Pranam swamiji thank u hariom
Sound very feeble
🌹This is शरणागति and today this topic will be taking about श्री हनुमानजी - शरण मूर्ति हनुमान जी 🌹There are three external areas and three more internal areas. 🌹When we live in this world, there are challenges from almost six areas. Nobody's fate or प्रारब्थ can be totally conducive, no living beings. 🌹But there is some fate in everybody's life which is difficult and that is almost non-rectifiable by your efforts, whole life you will have to live with it. It can be disease, it can be finance, it can be family, it can be children and it can be whatever office's matter. 🌹Second area is that your actions cannot be 100% good all the time. 🌹Third area where a person is weak is his speech. His speech may not that much of chanting that much of पुण्य or that much of glorification of the God. So that is another area of disturbance. 🌹One internal area is called our mind, may have lot of impurities, काम, क्रोध etc. Very very difficult to say that my mind will be pure at all time. 🌹Fifth was intellectually to have a very subtle intellect - दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः - that is difficult because intellect has तमोगुण and रजोगुण, it will not सात्त्विक all time. We are bound with it. 🌹And last area which is most important that our वासना our संस्कार may not be that good as may be required for a happy and quiet life. 🌹You will know it when you will do Sadhana that I feel that my वासना in this area if I had more गुरुभक्ति, more ईश्वर भक्ति more नाम जप भक्ति or I did not have the वासना जो कुछ भी हो you would have quieter life like others and the sixth area, when a जीव comes in the world, struggles. 🌹How to deal with these six things?? 🌹There is only one way which the scriptures says to deal with and that is called शरणागति. 🌹When I say शरणागति, it is very very big requirement of the जीव. 🌹Somebody has infinite power to convert our प्रारब्थ. Somebody has infinite power to rectify our actions, to make our sweet full of पुण्य, to take काम, क्रोध etc from our mind, to make our intellect subtle and take bad संस्कार. 🌹I am telling you this is the fact. This is शरणागति and today this topic will be taking about श्री हनुमानजी - शरण मूर्ति हनुमान जी 🌹Not only हनुमान जी is also शरणागत but He paves the way how to be शरणागत. He takes the people paves the way how to be शरणागत. राम दुआरे तुम रखवारे। होत न आज्ञा बिनु पैसारे।। 🌹So these six areas, now understand what is शरणागति. I will try to put in simplest word then you will see how it is, because it is very very big requirement. 🌹Why ईश्वर comes to मीरा बाई not to us. 🌹Why ईश्वर comes to तुलसीदास जी to guard his cottage as watch guard to protect his रामायण and not everybody. Why? 🌹Why ईश्वर comes as साडी as चीरावतार for द्रोपदी not for everybody. 🌹Why He protects Arjun and not कर्ण. 🌹Why He protects पांडवा and not दुर्योधन. 🌹कुछ तो बात है, there is something there and this principle, please get it, it will go long way to make your life simpler. 🌹When I say शरणागति there are three, four aspects which I feel very important to know. 🌹Number one I have complete faith that God can rectify these six areas of my life. विश्वास is there. 🌹Second thing I admit I am wrong. To make some body bigger, you have to become smaller than you can only make some one bigger. This is called दीन भाव, I am very small, I am very low. मो सम दीन न दीन हित तुम्ह समान रघुबीर। 🌹God bigness is more important than our badness. 🌹Third point is, that I have left everybody, nobody to hold on to. I have no support in my life other than You. If this is not there, then the heart of Lord does not melt because He says any way some one is there to look for him. हमारे पास है नहीं कुछ ऐसा, हम कहाँ जाए | where shall I go, who to ask, what to do. हम करे तो क्या करें | 🌹This leaving all support system including my own अहंकार that I can do a lot by myself. 🌹If something goes bad in our life, that is fine, that is the entry of Lord in our life, it is good. like, पांडवा and सुग्रीव. 🌹If something goes totally wrong and everything lost, and one feel helpless, Don't feel so bad and say I am so unfortunate, don' say all these things. It is a good news. It is an opportunity. 🌹Do you thing if विभीषण was not kicked he would come from रावण. 🌹And last point of शरणागति - Whatever you do to me, I will accept it. You can slap me, you can hit me, you can crush me, I am leaving all my choices in front of you. But don't ask me to go away from you. Accept me and do anything you want to do. I will not say anything. And this was all सिद्ध in हनुमानजी. 🌹रामानुजाचार्य has said in one verses शषद्-विधा शरणागतिः - 'समर्पण के छह प्रकार हैं | 🌹अनुकूल्यस्य संकल्पः- Doing what the Lord wants 🌹प्रतिकुल्यस्य वर्जनम्र- Avoiding what the Lord does not want. 🌹क्षिष्यतीति विश्वासो -Having faith that the Lord will protect. 🌹गोप्तृत्वे वराणां -He alone is my protector. 🌹तथा-आत्म-निष्क्षेप- I have given myself totally. 🌹कार्पण्ये-having दीन भाव. 🌹And this is complete in हनुमानजी. 🌹He (विभीषण) should be accepted without any cause and reason. 1) He thinks भगवान् is very big. 2) He has दीनता 3) He left his family and came to भगवान् 4) He knows there is a risk but still he is there...( Conditions for विभीषण शरणागति)🙏 🌹There are 2 सिद्धांत 1) कर्म-कर्मफल सिद्धांत 2) शरणागति सिद्धांत 🌹After total शरणागति - कर्म-कर्मफल सिद्धांत does not apply. 🌹Principles are different now .Principle of शरणागति) over-ridded the principle of fruit of action. 🌹You may be wrong doing all wrong but when you totally surrender to God/Guru your chapter is totally changed from then. 🌹Don't think because I am bad there is no scope for me. 🌹What I could not do for you He will do for You. 🌹Never think I am not fit and don't deserve to be here.
Thank you
🌹In this chapter, bhūta, bhutika, brahmānda, and prāni - the five elements, the lokas, and the beings - are all discriminated or differentiated from the Sat or existence. 🌹Generally, we only experience existence along with some object, and never objectless existence. Since we are unable to experience one independently of the other, hence the mind tends to attribute one thing as a property of the other. 🌹This mingling of the objects or the world, and the existence, in our mind, has been the subject of this chapter. 🌹And the purpose is to undertake the intellectual separation of this Sat from the objects. The separation is intellectual, since the mixing is also intellectual, and Sat itself has never truly mixed with the object. 🌹That the Sat is beyond time, space, and all limitations, is best understood by investigating the nature of Sat in the dream or deep sleep state. 🌹The world has borrowed from existence so it appears real to us. This borrowing unlike the heat borrowed by water through the kettle, which is a real borrowing. 🌹The borrowing of existence by objects is only apparent - it is like the experience of a snake upon the rope, which borrows from the rope's existence, and from our past impressions or vāsanās of the snake - but the snake does not actually exist, nor has it really borrowed existence as its property. 🌹From the 98th verse to 108th verse, the subject of jñāna-viveka-phalam, or the fruit of this knowledge and discrimination between five elements and Sat, is elaborated. 🌹It was said that the world has four aspects, its experience, functions, divisions, and status, and that the first three were alike for the wise and the ignorant, but the status only was different for the jñānī, who knew it as Mithyā. 🌹By ignoring, not physically or emotionally, but by now awarding reality to the duality of the world - objects, people, situations, one can become abiding in non-duality or Advaita. 🌹This is being said in the 102nd verse, following the discussion on different propositions made by the other philosophies. 🌹By this process, the intellect, Dhīhi, becomes firm in the understanding of non-duality, and being firmly rooted in that, such a person is known as a Jīvanmukta. 🌹They may experience the duality, but they have no sense of duality in it. 🌹The next verse is a quotation from Bhagavad Gita, 2.72, which says that, this is the state of being established in Brahman, brāhmī-sthiti, in which one is never deluded, and at their 'last moment', they attain oneness with that Self. 🌹Here, the meaning of 'last moment' is clarified in the next verse. 🌹Take for example an iron ball, that is heated for very long so it appears now as a red hot ball with weight - it is not that the heat has become round or with weight, but it appears so. 🌹Similarly, the false duality of the world, and its true no -dual essence, are also mixed up but imaginarily - this is anyo'nya-adhyāsa. 🌹The last moment refers to when, the false duality and true non-dual have been differentiated completely. This is indicated by the word anta-kāla. 🌹The second meaning of 'the last moment' is clarified in the 105th verse, that it may popularly refer to the final moments of our life, and it is said that even then, the bhrānti or delusion that has gone away after Self-realization, shall not return and delude us again! 🌹It is the greatness of Swami Vidyāranya that he leaves no point untouched to clarify! In the 106th verse, he clarifies that whether one dies healthy, or with disease, or rolling on the floor, or in coma, or consciously - in all possibilities, the one who is realized is never affected by delusion. 🌹The 107th verse says that the knowledge of Vedas that may be gained repeatedly in waking, is always forgotten upon entering the dream or deep sleep states, but is remembered again the next day. 🌹However, knowledge of the Self or Brahman is never ever forgotten, because it is not based on a distinctive knower-known relationship. 🌹The 108th verse now says that, that knowledge of the Self which is proved by the pramāna of the Vedas, is indestructible. Note that the Self itself is not proved by the Veda Pramāna, rather the nature of the Self as infinite, is understood by the Veda Pramāna. 🌹The chapter concludes with saying that, the Self-knowledge that is validated by Vedanta, cannot ever be falsified even in one's last moments, since it has been made certain within the intellect of one who has performed the various vivekas or discriminations between existence and the five elements, creation, lokas, beings etc. 🌹Such a person will attain a state of bliss and peace, where one is not 'peaceful' as a verb of themself,, but one with peace and bliss.
🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏
🌸🙏🙏🙏पुज्य स्वामीजी को सादर प्रणाम 🙏🙏🙏🌸
🌹Today is प्रिया भक्ति मूर्ति रूप हनुमानजी हरि ब्यापक सर्बत्र समाना। प्रेम तें प्रगट होहिं मैं जाना 🌹The amount of effort that anybody will put in getting anything depends on how much he has pain of not getting that. 🌹If I don't have sufficient pain in me to get that thing which I want the amount of endeavor that I will put will be lesser. 🌹So as much as I have the pain to that intensity I will go to any extend to get that thing. 🌹We are not short of pain. We may not have sufficient joy but we all will agree that we have sufficient sorrows or in my life there are many sorrow. 🌹If some how all the sorrows could be collected for one sorrow. Sorrow is a wonderful thing if it is collected only for God. 🌹If I had sufficient sorrow that I don't have the love of God or I have not seen God or I have not put efforts to see God then I tell you the amount of your साधना will increase in leaps and bounds. 🌹The सीता जी अशोक वाटिका लीला, it is लीला only because She is ever united with God. सीता जी can never be separated from भगवान राम. She is शक्ति. शक्ति and शक्तिमान will be one, like my power of speech will not be separated from me. 🌹But this लीला was to tell how much pain and अनन्यता a seeker should have to melt the heart of the Lord. 🌹At least अनन्यता, निष्ठा, विरह three things should must have in a seeker. 🌹अनन्यता no other love, only one love I should have. Mind is not meant to love many. 🌹निष्ठा means in spite of demons around, Her focus was always on chanting and thinking about भगवान राम only. What higher goal I choose in spite of problems, in spite of difficulties I will never leave it. 🌹So निष्ठा means whatever you have chosen at any cost even if the death is the cost I will die for that goal but I will not bow down to something other than whatever I have chosen. 🌹विरह means if I don't have that I will miss you, I will cry for you, I will be in pain, and I will be restless. 🌹Love is tested when beloved doesn't respond. 🌹it's a path of thorns and nails. Scattered mind is weak. 🌹Scattered mind is not fit for spiritual path. 🌹Why God will takes us out of this world if we are not seriously working towards getting out of it. 🌹सीता जी अशोक वाटिका लीला is to tell us what is the requirement of a seeker. 🌹World teaches us I am here to be used only to reach God. World is not meant for us. 🌹World is for giving, sacrificing, for being more matured with experiences. 🌹World is meant to just know, how I should not be very close to it. World is meant to teach us dispassion. World is meant to teach us, how be egoless otherwise I will reject you. 🌹World is a learning, seva, anger and frustration giving centre, accept more and expect less. 🌹If you are in the world you'll be broken like teeth be soft like tongue and you'll get taste. 🌹Understand that others won't understand. 🌹Bhagavan also laughs, and eats and shouts, scolds and bends. Whole उपासना is to change the God from निर्गुण निराकार to सगुण साकार. Bhagavan should become hungry for my Puja and Jap 🙏 🌹हनुमानजी narrated in such a way that Ram ji becomes restless and reached Sita ji fast. 🌹नाम पहारु - राम नाम is like a guard which doesn't let काम and क्रोध to enter 🙏 🌹Nothing comes inside mind and even mind can not run outside by continuously taking राम नाम. 🌹राम नाम should be along with contemplation on the beautiful form of Bhagavan Ram ❤ 🌹Two reporters in Ramayana 1 मन्थरा who broke and separated everyone and हनुमानजी United everyone. 🌹हनुमानजी was able to understand सीताजी pain because He had also gone through the pain of being separated from Ramji. 🌹हनुमानजी had seen tears from both the sides therefore He could communicate both the love and faith of Ramji. 🌹गुरु tells the katha of Ishwar to जीव and the व्यथा of जीव to Ishwar 🌹There are three kinds of servants - 1) those who do more than what is told to be done, 2) They do as much as is told to do. 3) After telling the work, they don't do it. 🌹You told everything what is in my mind because I am in your mind said Ram ji to Hanuman ji 🌹Bhagavan Ram ji feeling indebted to Shri हनुमानजी and feeling incapable of giving anything in return for such a great seva. 🌹Embrace means - 'I am putting my heart in your heart and I am taking your heart in mine' 🌹You cannot give joy unless you are egoless and attachment-less 🌹कर्म should take us to a melted God. Success of action is this- after action, you should have more devotion.. HE should feel that we are doing the work very well that is given by Bhagavan. 🌹Wherever you are planted serve there only. 🌹Work is a devata it know how well we've served, .if we don't do properly. .seva wont come to us. 🌹This journey has shown valor, bravery and beauty of Hanuman ji 🌹Unless Bhagavan's heart melts for us, our best won't come out.
Hari om pujya swamiji.sadar pranam
🌹This chapter of Panchadashi is the panchabhūta-viveka, whose essential point is that, it is untrue that each object has its own separate existence as an attribute, that it has come into existence for a time and eventually its existence will go away. 🌹We wrongly perceive that amidst many existences, the destruction of one object is the end of it's existence. Also that, the birth or coming of an object or being is the birth of its existence. 🌹But there is no logic we can attach to these feelings - they are only perceptions as they appear so. 🌹But the truth is that, existence can never be truncated, because in Pralaya or the cosmic dissolution, existence is, without any limiting adjuncts. 🌹This is indicated by the statement of the Chandogya Upanishad that says, 'sadeva-somya-idam-agrayāsīt'. 🌹Since the existence is without any limitations, as existence alone, hence it cannot be that such ane existence, in absence of time or space, could modify into the objects of the world. 🌹This is why, when creation happens, we may normally say it is the starting of the existence of space or the world, but Vedanta prefers to say, it is the start of the appearance of existence of space. 🌹This is just as, when our dream starts and ends, we may not prefer to say the start or end of the existenc of dream, rather we may refer to the appearance of the dream - because appearance has a connotation of imagination which is the nature of the dream, while the nature of existence as eternal and infinite, is saved. 🌹This way, space itself has no reality of its own, since if space was exclusively real, it could be perceived or known without existence. 🌹But no object of perception can be seen or known without its astittva - existence. And hence it is not existence that is of the object, but a total existence upon which the object appears. 🌹Thus, Ākāsha and even Vāyu as is seen next, are all Mithyā - which means they need not be washed off physically, rather we have to realise their falsity intellectually, and distinguish them from existence, knowing existence alone as true and the five elements appearing on it as an illusion. 🌹Similarly, even water, earth, and fire are all appearances on the existence or Brahman. 🌹In the 95th verse, it is said that on one-tenth of the bhūmi is the brahmānda - on 1/10th of the total earth element (not the planet),lies the collection of all the lokas or realms of experience. 🌹The rest of the earth element is hidden in the other elements, or is unused, other than the cosmic creation. 🌹But since this Prithvī element and all preceding elements are Mithyā, one should know the entire cosmos to also be Mithyā, consisting of fourteen lokas, each inhabited by various beings. 🌹Note that, it being false does not mean it will not be seen or experienced - rather this means that, it will need something other than itself to be dependent upon, for it to be proved. 🌹Upon existence alone, the Brahmānda is seen, as upon the thread alone tapestry is seen, upon the five elements our body or face is seen. 🌹Since the body can no longer be seen where the five elements are not, hence the body's appearance is false. But where there is no existence, the five elements too cannot be seen, hence they too are a false appearance upon the existence that is undying and unchanging. 🌹Appearance of all such imaginations is birth. The disappearance of all such imaginations is death. Continuity of these imaginations is life. But existence remains all through, before, and after. 🌹Anything that is not at the beginning, and not at the end, must not be in between too. 🌹Despite the absence of the body, it is seen. Despite the absence of the five elements, they are seen. There is hence no fuss about life as we have! 🌹That the body is a mere appearance means that we have no need to celebrate its appearance or to mourn its disappearance - as a jñāna-mārgi, or seeker on this path, we should award no seriousness to the body, only an imagined appearance. That alone is an imagination which appears and disappears. 🌹To possess our relations or objects is double information upon the body - it is foolish of us to try and prove right what is an imagination, or to think that multiple imaginary individuals come live together forever. Saints live and abide in this realisation, contemplating on it, and keeping the intonations at bay. 🌹Being a product of Māyā, how ever can the world, people, or the mind be right? 🌹The 97th verse concludes that, when existence is extracted from the cosmos, it is without any essence - asanta. The student asks, 'but it is seen', to which Swami Vidyāranya responds, "bhāntu", let it be seen, asking what harm there can be to us by its mere appearance. 🌹To personalize this knowledge, abiding in it greatly (atyanta-vāsite), means that we become greatly joyful of existence and knowing the world is false. 🌹And this happens through shravana, continued listening, manana, rethinking what has been learnt, and nidishyāsana, reliving and reivisng the knowledge. 🌹To enjoy the Self, enjoy the Mithyā, and not suffer from our ignorance, this is to personalize the knowledge. 🌹The 98th verse says that, when we know what is to be Māyā - bhūta (five elements), and bhautika (all its derivatives, the lokas, and their beings), and when this knowledge takes a deep impression in us, when we personalize it and form a vāsanā of it in our mind, then this is the understanding of non-duality, which can never be suppressed/shaken. 🌹In the next verse, the student asks that, even though the world is false, how is it that it is still continually experienced? 🌹Swami Vidyāranya then begins to answer, stating four aspects of the world: its experience, its function, its division, and its status. 🌹For the jñāni and the ajñāni, the experience, functions, and distinctions of the world will all be the same. 🌹Knowing the Self does not mean the world will no longer be experienced, or that everything will be perceived as one or the Self, physically. 🌹But, the status of the world to the ajñāni and jñāni will be very different, the jñāni awarding the status of illusion alone, to the world. 🌹In the 100th verse now, it is said that all the many philosophies, sāmkhya, vaisheshika, bauddha, have dissected the world into various elements or constituents - let them be. 🌹But it is not that they are all true, or that they all take to one goal alike. They may all have some points in common, but the truth can only be one, the goal can only be one. 🌹It is only Vedanta which is fully rooted in the Upanishads, and the only philosophy which says that the Self alone is true and the world is false. 🌹Any philosophy and its conclusions can be regardes as truth only if it can prove itself rightly on the basis of Shruti, Yukti, and Anubhūti. 🌹One who has not listened adequately and from the right teacher, may wrongly conclude that all the philosophies are true.
राम राम 🙏
Hari om Pujya Swamiji Charan Sparsha