SOUL MATTERS , PART 15.- Capt Ajit Vadakayil

THIS POST IS CONTINUED FROM PART 14, BELOW--

 

 

Maya is a seed stage containing the causal universe which comes to the level of  subtle universe comparable to that of a plant and then the subtle universe evolves  or manifests to become the gross universe fully available for all forms of transactions  and engagement.

 

If  you have to understand the difference between the subtle and gross creation you  can compare your body and mind. Mind is also a creation or manifestation.  Body is also a manifestation. But mind is a  subtle manifestation not available for a physical vision because it is not  tangible. But the body is gross visible to the eye.

 

The  sense organs are the channels through which the world of stimuli reaches the  mind. The impulses received in the mind are classified and systematized as  knowledge by the intellect.  During all  these assimilation the ego falsely identifies the body with the Spirit and the  sense of `I' or `My' is produced.

 

Krishna says that the equipments referred to in Verse 4 are not all that the  soul possesses. The soul has, besides them, equipments of a higher nature which  are Pure Consciousness or Awareness i.e. para prakriti (Verse 5). It is  this spiritual aspect in everybody that makes it possible for the body, mind  and intellect which are inert matters to function as if they are very cognizant  and intelligent.

 

 

The  people of this world are deluded by the three gunas or qualities of nature. Affection,  attachment and infatuated love, hatred are all the characteristics of the gunas. 

 

On account of delusion created by these qualities they are not able to break  worldly ties and turn their minds towards the Supreme Lord though the Lord is  the inmost sou of all beings and the object of direct and immediate  perception.

 

Purusha in His purest essence is untouched by the gunas which belong only to His  prakriti. The soul is the essence which does not have the six modifications of  the body viz. birth, growth, existence, old age, decay and death.

 

The  evil doers cannot attain to the Supreme, for their mind and will are not  instruments of the Spirit but of the ego. They do not seek to master their  crude impulses but are a prey to the Rajas and Tamas in them. If they control  their crude tendencies by the Sattva in them, their action becomes orderly and  enlightened and ceases to be the outcome of passion and ignorance.

 

To  go beyond the three gunas, first, we have to submit ourselves to the rule of Sattva.  We have to become ethical, before we can become spiritual. At the spiritual  level, we cross the dualities and act in the light and strength of the Spirit  in us. We do not act then to gain any personal interest or avoid personal  suffering but only as instrument of the Divine.

 

 

Prayer with intention is the effort of man to reach God. It assumes that there is an answering  Presence in the world to whom the prayer is addressed. Through the exercise of Prayer,  we kindle a light in our consciousness which shows up our pride, greed, fears  and hopes. It is a means to build up an integrated personality, a harmony of  the body, mind and Spirit.

 

The  wise (Gnani) who with a single pointed mind surrenders himself to the Self with  an integrated devotion, which is not distracted by other compelling desires  represents the Best. The unbroken aspirations of the Seeker to reach his own  real nature of the soul are called single pointed devotion or steadfast mind - Ekabhakti.

 

Single  pointedness of the mind is possible only when one withdraws oneself totally  from all other extrovert demands of the lower nature in him. In the case of a  Gnani the spirit is invoked not for acquisition of any sensual enjoyments but  for elimination of all the self-destructive desires. Krishna who  is the personification of brahman says the wise are the best and the highest  in the category of those who invoke Him.

 

Through  self-control, listening, reflection and meditation, the agitations of the mind  are controlled and quietened and thereby when the veiling is removed, the  seeker rediscovers `Me, the unmanifest, the unborn, the Immutable'.

 

As  long as the agitations of the mind veil the intellect from its awareness of the  sou, the limited ego will continue to wander about among the sensual desires  and cannot experience Pure Consciousness even for a moment.

Because  of the Consciousness Principle, only the living beings are aware of the entire  field of the mind and the intellect. Consciousness or the soul is the same everywhere  which illumines the respective thoughts and ideas of the individual.   Brahman is omniscient i.e. all-knowing. Hence He says `I know the  beings of the whole past, of the present and of the future.'

 

The  concept of awareness is eternal because It illumined the objects before, is  illumining now and will be doing so in future. It is beginningless and endless.  Although the soul activates the mind and the intellect neither of them can  perceive, feel or comprehend the soul..

 

Every  individual, due to the instinct of self-preservation, has desire for things  that contribute to existence and aversion for things that obstruct the  attainment of such things desired.

 

He suffers because of the conflict between  desires and aversion and his mind and intellect are pre-occupied with chasing  of objects desired as also running away from objects of aversion. This  agitation due to the pairs of opposites is that which veils the truth from  being grasped by an individual. In these circumstances no knowledge of the soul can be possible.

 

They are said to be free  from delusion in the form of pairs of opposites who do not lose their balance  of mind either in joy or sorrow. That is the life eternal, release from the  cycle of birth and death.

 

 

The imperishable Brahman whose nature is transcendental  and immanent pervades this perishable world of things and beings. Whatever one pursues  in this world one gains that alone. By pursuing the Self one realizes the Self.  Krishna advises mankind to surrender the mind and intellect to the soul while  the body is engaged in action which will lead the seeker to the ultimate state  of Brahman.

 

He further advices to turn the attention from the mundane  world to the Supreme Self within and to control the senses and mind through  spiritual practices and thereafter to let the intellect direct such controlled  mind to single-pointed meditation upon the pranava mantra OM. By continuous and sustained meditation one will  reach the supreme abode of Brahman.

 

The mind is purified when a man performs his own dharma,  regarding himself as an instrument of God, he knows that his soul is a splinter of Brahman the field albeit at a lower frequency

 

The sense  organs Viz. skin, ear, nose, eyes and the tongue are the five entry points  through which the external stimuli reach the mind and cause agitations in it.  To close these five entrances through discrimination and detachment means  controlling all the senses.

 

Confining the mind in the heart -  Although  external stimuli can be prevented  through controlling senses , it is always possible for the mind to get  disturbed on account of the accumulation of past impressions gathered from the  external world of change and pleasure.   It is therefore advised that the mind which is the tool for emotion and  feeling should be confined to the heart. Here heart does not mean the physical  part of the body but an imaginary centre of the mind from which all positive  thoughts like love, kindness, devotion, surrender etc. emanate which means the  mind whose functions are checked.

 

 

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनै: |

संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि || 28||

 

shubhashubha-phalair evam mokshyase karma-bandhanaih

sannyasa-yoga-yuktatma vimukto mam upaishyasi

 

Translation

BG 9.28: By dedicating all your works to Me, you will be freed from the bondage of good and bad results. With your mind attached to Me through renunciation, you will be liberated and will reach Me.

 

 

You shall thus be freed from  the bondage of actions yielding good and evil results. With your mind firmly  set on the Yoga of renunciation you shall become free and come to Me.

 

 

Krishna continues the theme  how by living the life in a spirit of surrendering the fruit of all actions to  the Lord, an individual achieves the highest perfection. When actions are  undertaken by an individual without ego, their reactions, good or bad, cannot bind  him because the vasanas in him were already eliminated due to egoless actions  and absence of egocentric desires and the mind already got purified.

 

A mind pre-occupied with egocentric attachments with the  non-Self ( ego ) cannot realize the Bliss while the same mind if it is made to detach  itself from all the extrovert diversions it realizes its identity with the soul..

 

When the soul becomes identified with the body, it converts itself into the ego. In a worldly person, the ego is the guiding principle of all thoughts, feelings, and aspirations.

 

Soul is  associated with positive emotions, while ego is attributed to negative emotions.

 

The ego and the soul are located at opposite poles of attention. The ego is identified with the object-pole of attention (states of body and mind), and the soul is identified with the subject-pole of attention (consciousness itself).

 

The ego is your body-mind self, or your false self. The ego is founded on identification with your body and mind at the object-pole of attention. The ego exercises IQ and EQ but has no access to SQ.

 

The soul is founded on identification with consciousness itself at the subject-pole of attention. The soul exercises IQ and EQ with SQ.

 

The ego feels dissatisfied and insufficient, and constantly seeks satisfaction elsewhere, in the next experience, using this moment as a means to the next, and reacting to each moment from a state of lack.

 

The soul does not seek satisfaction elsewhere, in the next experience, because the soul is already happy, and therefore does not use this moment as a means to the next. Instead of reacting from a state of lack, the soul therefore responds in each moment from a state of prior fulfilment.

 

The ego and the soul use IQ and EQ for different purposes. The ego uses IQ and EQ for personal gain, in the constant search for compensation for the inevitable dissatisfaction of being the ego. But the intelligence of the soul has a different purpose.

 

SQ uses IQ and EQ for the benefit of all, to express the native qualities of consciousness itself, which are experienced at the subject-pole of attention in moments of presence, in the form of wisdom, compassion, integrity, joy, love, creativity, and peace.

 

The essence of spiritual intelligence is the shift from false self to true self, from ego to soul, at the opposite pole of attention

 

Spiritual intelligence replaces the ego with the soul as the seat of personal identity and as the governor of IQ and EQ. Thus spiritual intelligence uses IQ and EQ, not from the ego, but from your true self as the soul. Consequently, SQ lives with wisdom, compassion, and integrity, which is the ultimate form of fulfilment.

 

The soul conditioned by or functioning through the individual mind and intellect is  the Ego (Jiva), limited by its imperfections. While the same Eternal Self  conditioned by or functioning through the total (cosmic) mind and intellect is  the God-principle or Ishwara unlimited by any imperfections.

 

Experiences of the body, mind and intellect cannot be ours unless we are  constantly aware of them. This awareness or Consciousness or soul is that which  rules our `world’ which is called the `Supreme Lord of the worlds'.

 

In  meditation one will have to take the mind away from the grosser to the subtler  levels of consciousness so as to reach mind's source which is Pure  Consciousness. The mind is always extroverted and feeds on sensory perceptions.  If one gets convinced that He alone exists in everything as its essence (consciousness)  then the mind will begin to perceive the divinity in every being and thing  which is their essential nature. The consciousness within begins to perceive  the consciousness outside without any effort or obstacle. By this way Krishna teaches that one can always live in God-Consciousness.

 

Krishna removes the concept of space from Arjuna's mind and assumes Himself the  form of one universal structure to demonstrate that everything in the Universe  is in Him. Having seen this form of The Lord, Arjuna re-visits his faith and  understanding.  To slay Bhishma Krishna stops Kala chakra , the wheel of time, where arrows froze in mid air..

 

किरीटिनं गदिनं चक्रहस्त-

मिच्छामि त्वां द्रष्टुमहं तथैव |

तेनैव रूपेण चतुर्भुजेन

सहस्रबाहो भव विश्वमूर्ते || 46||

 

kiritinam gadinam chakra-hastam

ichchhami tvam drashtum aham tathaiva

tenaiva rupena chatur-bhujena

sahasra-baho bhava vishva-murte

 

Translation

BG 11.46: O Thousand-armed One, though You are the embodiment of all creation, I wish to see You in Your four-armed form, carrying the mace and disc, and wearing the crown.

 

 

Arjuna  describes the exact form in which he wants  Krishna to appear before him.  The four hands of God represent the four facets of the inner instruments in Man  Viz. mind, intellect, chitta and the ego-sense. Blue color represents the  Infinite. Yellow clothes mean the earth. Thus the Infinite clothed in the  finite leading the life through four inner instruments is the symbolism of Lord  Vishnu.  In short Arjuna wants Vishnu  to appear before him in a serene form with quiet attitude.

 

क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् ||

अव्यक्ता हि गतिर्दु:खं देहवद्भिरवाप्यते || 5||

klesho ’dhikataras tesham avyaktasakta-chetasam

avyakta hi gatir duhkham dehavadbhir avapyate

 

Translation

BG 12.5: For those whose minds are attached to the unmanifest, the path of realization is full of tribulations. Worship of the unmanifest is exceedingly difficult for embodied beings.

 

It is extremely difficult to fix the restless mind on the formless and attributeless soul. Such a method of contemplation demands a sharp, one pointed and subtle intellect. The Immutable does not offer an easy hold to the mind and the path is more arduous.

 

The practice of withdrawing the mind from all sorts of sensual objects and fixing it again and again on one particular ideal or a tangible symbol or the soul with the help of discriminative intellect which rules over and directs the mental energies is known as Abhyasa.

 

 

अर्जुन उवाच |

एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते |

ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमा: || 1||

 

arjuna uvācha

arjuna uvacha

evam satata-yukta ye bhaktas tvam paryupasate

ye chapy aksharam avyaktam tesham ke yoga-vittamah

 

Translation

BG 12.1: Arjun inquired: Between those who are steadfastly devoted to Your personal form and those who worship the formless Brahman, whom do You consider to be more perfect in Yog?

 

If concentration is found difficult on account of the outward tendencies of the mind or external circumstances, then do all actions for the sake of  brahman. Thus the individual with the purity of mind achieved becomes aware of the Eternal Reality.

 

PATANJALI’S YOGA IS TO STILL THE MIND.. NOT WHAT UGLY COCKEYED LOOKING LONDON SEEING TOKYO TRISHA SHETTY THINKS..

 

Anxiety about the future causes agitation in mind. An agitated mind is not suitable for meditation. Mind must frst be harnessed by introspection.. This is what we do at the Vadakayil Kalki ashram.

 

The influences which govern the  human minds are called Gunas or Qualities. They are Sattwa (Unactivity), Rajas  (Activity) and Tamas (Inactivity). A live mind alone can experience these  influences. But Life is the illuminator of these influences. Thus Consciousness  conditioned by the mind is Jiva, the Ego and that is the experiencer of the Gunas.  Unconditioned by the mind, Consciousness in itself is `Its own nature', `It is  the Absolute'.

 

Thus the soul, the Absolute, is  beyond sense organs, mind and intellect, detached from everything and without  any relation to the various Gunas. But the samesoul conditioned by the sense  organs looks as though It possess all these sense organs, It is the sustainer  of them all and It is the experiencer of all the Gunas.

 

Consciousness is present in body, mind and intellect and also outside these  equipments just as sound waves converted into electric waves are present even  where there are no radio sets to receive them.

 

All that  moves by itself is classified as alive and that which has no motion in itself  is inert. As Consciousness is all pervasive and all encompassing it cannot move  within itself and hence It is unmoving. Yet when Consciousness is conditioned  by the equipments through which it functions it looks as if it were moving.

 

 Hence it is said to be moving. When we sit in a moving train we feel we are  moving although we are only sitting i.e. when we are conditioned by a moving  train we feel as if we were moving. So also Consciousness looks as if it were  moving when conditioned by moving things.

 

Without Consciousness no  activity is ever possible none is able to perceive It, feel It or  intellectually comprehend It. This is because of its subtle nature. Grosser the  thing more it is perceptible. Subtle nature makes comprehension difficult..

 

 

अविभक्तं च भूतेषु विभक्तमिव च स्थितम् |

भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च || 17||

 

avibhaktam cha bhuteshu vibhaktam iva cha sthitam

bhuta-bhartri cha taj jneyam grasishnu prabhavishnu cha

 

Translation

BG 13.17: He is indivisible, yet He appears to be divided amongst living beings. Know the Supreme Entity to be the Sustainer, Annihilator, and Creator of all beings.

 

The Ocean is a supporter of waves, waves are born in the ocean and yet the  same ocean destroys all waves. The Truth or Self is the substratum on which the  world of plurality is projected by the deluded mind and intellect and when we  go beyond the mind and intellect the vision of samsar gets swallowed up  in the tranquility of the soul..

 

 

Meditation is defined as withdrawing the hearing, seeing, and the functioning  of the other senses into the mind away from   sound, form and other sense objects; next withdrawing the mind into the  inmost Intelligence; and then contemplating the Intelligence with undeviating  concentration. Meditation is continuous thinking and the mind of one absorbed  in it dwells on the ideal uninterruptedly.

 

Through meditation the seeker  directs his flow of thought of the soul in a continuous and unbroken manner  like an unbroken stream of flowing oil when pouring from one vessel to another.  Through concentration the senses are withdrawn into the mind and are not  allowed to run after their respective sensual objects. Keeping it thus under  control, the mind itself is made to abide in the Self through constant  meditation on the soul.

 

The mind is purified by  meditation. A pure mind will not have any attachment to sense objects and  naturally moves towards the soul. The seekers of this type have a very high  degree of detachment from sense objects (Vairagya) and sense of discrimination  to distinguish the Permanent from the Impermanent. (Viveka). This type of individuals  belongs to the highest class.

 

Sankhya Yoga or Jnaana Yoga: The  second path meant for those who do not have the steadiness of the mind and  intellect is the study of the Shastras. The term `Sankhya' means arriving at  philosophical conclusions through logical thoughts. The study of Shastras and  reflections upon them is called Yoga which will lead one to deeper conviction  of the goal and steadiness of mind to realize it.

 

Karma Yoga: The third one is for  those who cannot even study and reflect on shastras due to their inner  limitations. Such a person surrenders his actions and their fruits to the Lord.  This produces purity of mind which leads to the knowledge of the soul.

.

This trick of the human mind is  called mutual superimposition which is known in Vedanta as adhyasa. This  means false superimposition of one thing upon the other. This superimposition  is due to maya or absence of discrimination.  This unreal relationship, created by  ignorance, conjures up before our vision the manifold phenomenon of the  relative material world. When this confusion is cleared, bondage terminates.

 

In the Pure Consciousness or  Supreme Soul, Paramatman or Brahman, there is no Field of the Matter. But when the  Spirit starts playing in the Field it becomes the Knower of the Field  (Purusha). When Purusha works in Prakriti the combination brings forth the  entire phenomenal universe consisting of the moving and the unmoving.

 

The  insentient body is mistaken for the sentient soul and vice versa. This illusion  disappears when one realizes the real knowledge of the soul and when one knows  the distinction between the Field and the Knower of the Field.

 

 

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत |

क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम || 3||

 

kshetra-jnam chapi mam viddhi sarva-kshetreshu bharata

kshetra-kshetrajnayor jnanam yat taj jnanam matam mama

 

Translation

BG 13.3: O scion of Bharat, I am also the knower of all the individual fields of activity. The understanding of the body as the field of activities, and the soul and God as the knowers of the field, this I hold to be true knowledge.

 

Prakriti alone performs all actions:  Actions depend upon the quality of the matter. If the mind is evil, actions  arising out of it cannot be good. The soul is perfect and there is no desire in  it.

 

Where there are no desires, there is no action. He who recognizes the  Imperishable amidst the perishable is the right perceiver. He alone sees who  sees. The true soul is not the doer but only the witness. It is the spectator,  not the actor. Actions affect the mind and understanding and not the soul..

 

Just as the sun, the  Consciousness merely illumines the world of objects, the body, the mind and the  intellect.

 

In  our inner life Consciousness functions through body equipments and illumines  them but never gets contaminated by the actions of the body or by the emotions  of the mind or by the thoughts of the intellect.

 

Those who realize the Purusha through the pure mind or through Jnana Yoga or Karma Yoga will transcend  mortality. All objects in this world are created out of the conjunction of the  Field and the Knower of the Field.

 

One should not identify oneself  with the functions of one's own mind, intellect, senses and body. One should  not confuse one's real nature, Pure Consciousness, with the products of  Prakriti.

 

 

When we go to sleep we become one with the sleeper leaving aside  the waking personality. Similarly, on realizing the soul we cross over the body,  mind and intellect and become one with the Spiritual Nature.

 

The sorrows and joys of one plane of consciousness do  not extend to another plane. A seeker who could control his mind and reach  beyond the ordinary realms of consciousness through meditation cannot come back  to his previous state of sorrows and joys when he used to identify himself with  the body, the matter.

 

A Field in itself has no existence without the  Knower of the Field vitalizing it. Body, mind and intellect are mere inert  matter till Consciousness enlivens them.

 

When the soul identifies itself with the modes of nature, it forgets  its own reality and uses the mind, life and body for the egoistic satisfaction.

 

Gunas are not merely qualities but they are the  primary constituents of nature. They are the base for all substances. They are  the three different influences under which every human mind expresses itself in  a variety of ways at different moments of changing environments.

 

If water in a vessel is stirred, the sun reflected in  that water also appears to be agitated. So too, the pure Supreme Self appears  to be bound by the three qualities of Nature through superimposition. In  reality the soul is ever free and untainted and beyond them.

 

Under the influence of Sattva, it being pure and hence  luminous and without any blemish, the mind is steady and will constantly  reflect on the soul. Though Sattva is thus the most Divine mental attitude,  still it binds us and limits our spiritual nature.

 

It binds us by attachment to happiness and knowledge:

When the mind is cleansed from all its agitations and  evil thoughts the seeker achieves greater inward peace, happiness, better  understanding and intellectual comprehension.

 

Sattva does not rid us of the ego-sense. It also  causes desire though for noble objects. The soul which is free from all  attachments is here attached to happiness and knowledge.

 

Happiness and  knowledge are attributes of mind, which is form of matter. They belong to the  category of the object and pertain to the kshetra.  The soul which is of the nature of freedom and totally unattached, becomes  bound by identification with matter. This is how sattva binds a soul to the  world.

 

Actions emanate from passions and passions arise out  of desires and attachments all of which are the symptoms of the predominance of  Rajo Guna on the mind. If Sattva Guna binds one with anxieties for happiness  and peace, wisdom and knowledge, Rajo Guna binds him to inexhaustible actions.  Thus though the Self is not acting, Rajas makes him act with the idea that `I  am the doer'.

 

 

Gunas act at different times - each one of them  becoming powerful at any one point of time. At a given time human personality  works under the influence of one predominant Guna when the other two Gunas get  subdued but not totally absent.

 

When Sattva predominates over Rajas and Tamas it  produces on the mind its own nature of happiness and knowledge ; when Rajas  predominates over the other two it produces passions, desires, attachments and  actions. When Tamas is prominent over Sattva and Rajas it shrouds  discrimination and makes the mind unaware of its nobler duties.

 

When Sattva predominates ears refuse to hear improper  sounds, eyes will not see undesirable sights, tongue avoids anything not proper  and mind is not attracted towards sensual objects. If there is increase of Sattva  there is increase of knowledge.

 

The mind cannot function on its own accord since it is inert. The Consciousness that functions through the mind is the Principle other than the mind. The Consciousness reflecting on the mind is the `agent', the individualized ego (Jiva) in us. He who has understood that what is reflected is something other than the mind and therefore something higher than the Gunas is the one who crossed over all the limitations.

 

 

 

In  all experiences in the world-good or bad- a man of steady wisdom will be as if  he were unconcerned since he knows that all this is due to play of the mind and  intellect.

 

He is not agitated by anything that is happening around him. He  understands that the changes in him are due to changes of the Gunas and the  world outside changes according to one's own mental conditions. He is thus  fully aware of the reasons behind the changes in himself and the world around  him.

 

In  order to watch the play of Gunas in himself he should be an observer of them  from something beyond the Gunas. So if he is established in Pure Spiritual  Nature he will be able to observe the play of Gunas in him and surrounding him. 

 

As the observer is not affected by the thing he is observing, so too, the man  of wisdom when observing the play of Gunas in himself does not get disturbed  from his equanimity and ever remains in his own Divine Nature. He sees the  mutations of nature but is not entangled in them. The Gunas are lifted up into  pure illumination, divine activity and perfect calm.

 

Pleasure and pain are the reactions of the mind and intellect to the things of the world. For the one who does not look at the world through the colored glasses of his mind every situation in life is alike.

 

The  experience of life is known through Consciousness. If the Consciousness is  withdrawn from the body, mind and intellect the perception, emotion and thought  necessarily end. This removing of Consciousness from the inert body matter is  detachment with which alone multiple experiences can be wiped out. Detachment  from perception, emotion and thought will be nothingness.

 

Desire is the activity of the intellect. To discipline the intellect pleasures arising out of worldly objects should be discouraged. A mind without desire becomes calm and serene.

 

Mind is the focal point at which pleasure or pain is contacted. Once the mind recognizes the pairs of opposites, it likes that which is agreeable and hates that which is disagreeable. This continuous process of liking and disliking destabilizes the mind. Hence it is advised that one should be equanimous towards the pairs of opposites.

 

ममैवांशो जीवलोके जीवभूत: सनातन: |

मन:षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति || 7||

 

mamaivansho jiva-loke jiva-bhutah sanatanah

manah-shashthanindriyani prakriti-sthani karshati

 

Translation

BG 15.7: The embodied souls in this material world are My eternal fragmental parts. But bound by material nature, they are struggling with the six senses including the mind.

 

BRAHMAN SHEARED OFF A PIECE OF HIS BODY. FIELD , LOWERED ITS FREQUENCY AND SENT IT ON EARTH.. TO GAIN EXPERIENCE IN EVERY FORM OF LIFE.. AND THE GIVE BRAHMAN FEEDBACK IN A CLOSED LOOP..

 

BRAHMAN KNOWS EVERYTHING.. EARTH IS A SCHOOL FOR BRAHMAN FOR SELF STUDY. Capt Ajit Vadakayil

 

The mind is a bunch of vasanas which can exist  only in Consciousness. This light of  Awareness  illumining the vasanas is called the Individual Personality - Jiva.

 

The  Jiva is called The Lord here because the Individual Personality is the ruler of  the body regulating all actions, feelings and thoughts.

 

The Jiva enjoys the world of objects  through sense organs and mind. Consciousness never directly illumines any  object but when reflected upon mind and intellect It becomes Intelligence in  which the sense objects become illumined. The Jiva, using the mind along with  sense organs, enjoys the sense objects such as sound, touch, taste, smell etc.

 

Ethical purity can not be brought about when the mind  is turned outward. Only when it is turned inward it can renounce worldly desires.  Devotion to knowledge is the positive way to persuade the mind to leave all low  temptations and make it aware to the joys of the soul..

 

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नर: |

न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतव: || 15||

तत्रैवं सति कर्तारमात्मानं केवलं तु य: |

पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मति: || 16||

 

sharira-van-manobhir yat karma prarabhate narah

nyayyam va viparitam va panchaite tasya hetavah

tatraivam sati kartaram atmanam kevalam tu yah

pashyaty akrita-buddhitvan na sa pashyati durmatih

 

Translation

BG 18.15-16: These five are the contributory factors for whatever action is performed, whether proper or improper, with body, speech, or mind. Those who do not understand this regard the soul as the only doer. With their impure intellects they cannot see things as they are.

 

Such  being the case, the man of perverse mind who, owing to his untrained  understanding, looks upon the Pure Self as the doer, he does not see.

 

The  soul is always actionless. It is always the silent witness. But a man of  perverted understanding attributes agency to the pure Self as the doer because  of misapprehension of the facts. He equates the body with the soul because of  his lack of knowledge of the pure, actionless soul. Though he sees with his  physical eyes, he does not behold the one eternal essence which is the  substratum of everything.

 

True happiness of human beings lies  not in the possession of outward things but in the fulfillment of the higher  mind and spirit, in the development of what is most inward in us. It may mean  pain and restraint but it will lead us to joy and freedom.

 

Work  becomes worship, by aligning the mind through the performance of activity, to  the consciousness of the soul..

 

It is no use employing our minds in tasks  which are contrary to our nature. A blue eyed Rothschild sponsored donkey must not insist on singing..  Every one has his place and everything has a  purpose in the scheme of things for each can do something which the others  cannot do so well.

 

In each of us lies a principle of divine expression. It is  our real nature, Swabhava, finding partial expression in our various  activities. By following its guidance in our thought, aspiration and endeavor,  we progressively realize the intention of the Spirit for us.

 

AS EGO AND NEGATIVE KARMIC BAGGAGE DECREASES THE SOUL FREQUENCY INCREASES.. AS THE SOUL FREQUENCY INCREASE YOUR OWN AURA BECOME BRILLIANT..

 

FINALLY WHEN YOUR SOUL FREQUENCY EQUALS THAT OF MOTHER FIELD BRAHMAN, YOUR AURA DISPLAYS ALL 7 VIBGYOR COLOURS ENCASED BY A GOLDEN SHEATH..

YOU ARE NOW FREED FROM ENDLESS RE-BIRTHS AND YOU ATTAIN MOKSHA .. THIS IS THE GOAL OF EVERY HINDU.

 

SHRADDHA IS THE SOUL’S BELIEF IN THE DIVINE’S EXISTENCE, WISDOM, POWER, LOVE AND GRACE.

 

HINDU TRADITION NEVER DEMANDED THAT THEIR STUDENTS SHOULD BLINDLY BELIEVE OR “SWALLOW ” ANYTHING  — . “ IF YOU DON’T LIKE IT , LUMP IT “   TYPE DOGMA.

 

HINDUS ARE ASKED TO APPLY THEIR OWN CONSCIENCE .  A HINDU IS AT NOBODYs MERCY.. HE FORGES THE HINGES OF HIS DESTINY ON HIS OWN TERMS.. FATE IS WHAT MAKES HIM TO BE BORN UGLY OR IN THE WOMB OF A SLUT IN GOD FORSAKEN SOMALIA .  NO OTHER RELIGION ALLOWS THIS ..

 

SHRADDHA  KEEPS YOU IN THE MOMENT –THE ESSENCE OF BHAGWAD GITA

 

BHAGAWAD GITA IS 6000 YEARS OLD..   THE GEM OF THIS PRICELESS SCRIPTURE IN SANSKRIT, IS A WORD BY THE NAME OF SHRADDHA .. 

 

SHRADDHA IS INDISPENSABLE, BECAUSE WITHOUT IT, KNOWLEDGE OF BRAHMAN  THE FIELD AND SOUL  WILL FOREVER BE BEYOND ONES GRASP.

 

SANATANA DHARMA IS BASED ON THE INNER VOICE OF THE SOUL.  

 

SHRADDHA GIVES HOPE WHEN ALL SEEMS LOST.. SHRADDHA IS SEEING WITH LIGHT FROM YOUR SOUL TO GUIDE YOUR THROUGH DARKNESS..  

SHRADDHA SHOULD NOT BE TRANSLATED AS A “SIMPLE” FAITH / TRUST, –IT ALSO CONVEYS MENTAL AND INTELLECTUAL FIRMNESS BASED ON SOUL WISDOM

 

THE HIGHER POWER BRAHMAN OF WHICH YOUR SOUL IS A PART ALBEIT AT LOWER FREQUENCY KNOWS WHAT TO DO AND HOW TO DO IT. TRUST IT

 

The Bhagavad Gita proposes that true enlightenment comes from going beyond  identification with the temporal ego, the ‘False Self’, the ephemeral world, so  that one identifies with the truth of the immortal self, the absolute soul or  Atman. 

 

TO BE CONTINUED

CAPT AJIT VADAKAYIL

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