I have always found that returning to my own "jignyaasaa" mood, whenever I find myself in unease,works like a tonic. And on such occasions, without much ado, I just open a page from one of the religious texts-- which is very often the Hindi translation of the Geetha, by Pundit Ramsukhdasji, printed by Gita Press-- & start reading.
This was on the top of the page which I opened a few days ago.
"एकाकी न रमते"
The above quote is a part of an explanatory note by the author, on a Gita verse:
A simple translation follows thus :
Lord's "creation"is a game which He enjoys playing not alone but with the Individual soul, by giving it a body & a shape akin to a "Toy".
The individual soul however forgets this, and in complete ignorance not only falls in love with the the toy,but seeks its ownership. It thus gets trapped in the game which is nothing but that endless birth-death-rebirth conundrum. .
(Imagine you are in unease. You open a page & this is what you see & read. I am not sure about others, but I was lured into turning the page to find out the original verse which had brought about this fascinating side show of comments from the author.)
The verse is the 19th in chapter 8 of the Geetha & which goes as follows.:
:
भूत ग्रामः स एवायं भूत्वा भूत्वा प्रलीयते I
रात्र्यागमेsवशः पार्थ प्रभवत्यहरागमे II
The authors commentary runs into about 2 pages of A-4 size paper, that too in small print. It is tempting to try & capture every word-to-word translations, with exploratory vyakhyaanams given by the author in Hindi, and attempt my bit in English. I must however confess that it will simply be beyond me. It's not just that I am still in the process of absorbing every nuance of the authors understanding, but to be honest I think it would be more prudent of me to restrict myself to capture a brief summary, so as not to dilute either the beauty of the author's mastery over the Samskrit/Hindi languages, or his remarkable insight into of the purport of the texts.
I am therefore attempting a summary, as in doing that, I will be able to savor every moment of time that I would take in putting it to pen. I do hope however that I am able to do some justice to the originals. Here I go :
The species called the Animate Beings (Bhoota Graamah - translated in Hindi as Praani Samudaya & this is best I can do in English) ,from time immemorial is caught in the web of birth-death-rebirth conundrum. This however being nothing but part & parcel of "ME", is eternal. It has never ceased, nor will it ever cease and will continue ever to "be" even during the deluge when Brahma goes to sleep. The only way to escape this cycle is to finally re-merge with "ME".
How does it get caught in the web? Though it is a part of "ME", it forgets & out of ignorance assumes a relationship between it & the objects of the material cause especially such as the physical body etc. Every object of this Material cause (prakruti) has a beginning & an end. But the part of "Me" is eternal.
Surprisingly even while the "Relatives" (praakrutic padaarth) are not permanent, I am unable to rid the relationship with them. The fact is that the more I am attached to this relationship the more I am in bondage, as while I am eternal, they are constantly changing. For instance I want to cling on to my youth, but it goes away, I want to keep my body, but it dies. This attachment therefore leads to the entrapment in birth death cycle, till the assumed relationship is discarded. It is then that from being dependent I become totally independent (Swadheenatha) in merger with HIM. This single minded pursuit of getting to this swadheenatha is our swa-dharma.
The pursuit of the afore mentioned non-existent relationship is such an experience-able enjoyment, that one feels that it is almost impossible to rid of it. But since this is our own making & is neither innate nor a natural attribute (not swatah), the responsibility to rid is solely ours, and if sincerely attempted is not so tough as we imagine.
While I was reading thru and I came this far, my mind strayed on into my pet theme namely that without His Grace & Will this is not going to be easy at all. As if to give some samaadhaanam to this, the author then goes on to talk about the power of both the Universal soul and Prakruti. Both have immense Shakthi, says the author, except that the latter is ever changing, and thence goes on to talk about the "unique power of "love".
The realization of I am Him -eternal- etc.... releases one from bondage and results in total independence (swadheenatha). Bhakhthi (I am deliberately using the word Bhakthi instead of love,as this word to my mind has been used very flippantly these days) however is one step higher ; Realization gives one uninterrupted bliss(akhand) But Bhakhthi gives one endless bliss(Ananth) .
Complete saranaagathy in bhakthi, therefore is not surrendering my independence to HIM. Once I have realized the One-ness with HIM, where is the me, him & surrender kind of differentiation? So when I presumably surrender there is no trace of dependence but instead there is this unique independence full of Love or more aptly Bhakhthi. In fact in Bhagawatham the Lord says that "अहम् भक्त पराधीनः" meaning "He is a dependent of His Bhakhthaa". A mutual enjoyment of love, bliss, in an unique Oneness beyond the I Am Him stage.
One verse of Geetha, and there is so much of material to grasp/understand from Ramsukhdasji, and my piece is just a part of what he has essayed in the book. And I dare say that it makes me humble, & wanting a bit more of this enormous "sukhoon". The only regret is that, it does not last, as the attachment and the illusory derived pleasures out of Prakruti, weighs down heavily preventing me from recalling the real "me".
Moksham is not so easy I fear.......But surely a worth the while pursuit in some janma soon .......
Love
Ekalavya alias Vichu
This was on the top of the page which I opened a few days ago.
"एकाकी न रमते"
The above quote is a part of an explanatory note by the author, on a Gita verse:
A simple translation follows thus :
Lord's "creation"is a game which He enjoys playing not alone but with the Individual soul, by giving it a body & a shape akin to a "Toy".
The individual soul however forgets this, and in complete ignorance not only falls in love with the the toy,but seeks its ownership. It thus gets trapped in the game which is nothing but that endless birth-death-rebirth conundrum. .
(Imagine you are in unease. You open a page & this is what you see & read. I am not sure about others, but I was lured into turning the page to find out the original verse which had brought about this fascinating side show of comments from the author.)
The verse is the 19th in chapter 8 of the Geetha & which goes as follows.:
:
भूत ग्रामः स एवायं भूत्वा भूत्वा प्रलीयते I
रात्र्यागमेsवशः पार्थ प्रभवत्यहरागमे II
The authors commentary runs into about 2 pages of A-4 size paper, that too in small print. It is tempting to try & capture every word-to-word translations, with exploratory vyakhyaanams given by the author in Hindi, and attempt my bit in English. I must however confess that it will simply be beyond me. It's not just that I am still in the process of absorbing every nuance of the authors understanding, but to be honest I think it would be more prudent of me to restrict myself to capture a brief summary, so as not to dilute either the beauty of the author's mastery over the Samskrit/Hindi languages, or his remarkable insight into of the purport of the texts.
I am therefore attempting a summary, as in doing that, I will be able to savor every moment of time that I would take in putting it to pen. I do hope however that I am able to do some justice to the originals. Here I go :
The species called the Animate Beings (Bhoota Graamah - translated in Hindi as Praani Samudaya & this is best I can do in English) ,from time immemorial is caught in the web of birth-death-rebirth conundrum. This however being nothing but part & parcel of "ME", is eternal. It has never ceased, nor will it ever cease and will continue ever to "be" even during the deluge when Brahma goes to sleep. The only way to escape this cycle is to finally re-merge with "ME".
How does it get caught in the web? Though it is a part of "ME", it forgets & out of ignorance assumes a relationship between it & the objects of the material cause especially such as the physical body etc. Every object of this Material cause (prakruti) has a beginning & an end. But the part of "Me" is eternal.
Surprisingly even while the "Relatives" (praakrutic padaarth) are not permanent, I am unable to rid the relationship with them. The fact is that the more I am attached to this relationship the more I am in bondage, as while I am eternal, they are constantly changing. For instance I want to cling on to my youth, but it goes away, I want to keep my body, but it dies. This attachment therefore leads to the entrapment in birth death cycle, till the assumed relationship is discarded. It is then that from being dependent I become totally independent (Swadheenatha) in merger with HIM. This single minded pursuit of getting to this swadheenatha is our swa-dharma.
The pursuit of the afore mentioned non-existent relationship is such an experience-able enjoyment, that one feels that it is almost impossible to rid of it. But since this is our own making & is neither innate nor a natural attribute (not swatah), the responsibility to rid is solely ours, and if sincerely attempted is not so tough as we imagine.
While I was reading thru and I came this far, my mind strayed on into my pet theme namely that without His Grace & Will this is not going to be easy at all. As if to give some samaadhaanam to this, the author then goes on to talk about the power of both the Universal soul and Prakruti. Both have immense Shakthi, says the author, except that the latter is ever changing, and thence goes on to talk about the "unique power of "love".
The realization of I am Him -eternal- etc.... releases one from bondage and results in total independence (swadheenatha). Bhakhthi (I am deliberately using the word Bhakthi instead of love,as this word to my mind has been used very flippantly these days) however is one step higher ; Realization gives one uninterrupted bliss(akhand) But Bhakhthi gives one endless bliss(Ananth) .
Complete saranaagathy in bhakthi, therefore is not surrendering my independence to HIM. Once I have realized the One-ness with HIM, where is the me, him & surrender kind of differentiation? So when I presumably surrender there is no trace of dependence but instead there is this unique independence full of Love or more aptly Bhakhthi. In fact in Bhagawatham the Lord says that "अहम् भक्त पराधीनः" meaning "He is a dependent of His Bhakhthaa". A mutual enjoyment of love, bliss, in an unique Oneness beyond the I Am Him stage.
One verse of Geetha, and there is so much of material to grasp/understand from Ramsukhdasji, and my piece is just a part of what he has essayed in the book. And I dare say that it makes me humble, & wanting a bit more of this enormous "sukhoon". The only regret is that, it does not last, as the attachment and the illusory derived pleasures out of Prakruti, weighs down heavily preventing me from recalling the real "me".
Moksham is not so easy I fear.......But surely a worth the while pursuit in some janma soon .......
Love
Ekalavya alias Vichu
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