2.46 Yavan artha udapane sarvatah samplut’ odake/
Tavan sarvesu vedesu Brahamanasya vijanatah//
The Vedas deal with the material ends, and are full of worldly desires. They describe the means for the attainment of pleasure and power in the world. In this case, wisdom can never be attained. Every human being aspires to become something great in the life. He/she works always to reach the greater heights. Once the greater heights are reached, he/she does not find the use of the ladder used to climb the top anymore. It is a call to throw away the ladder and also equally same with pond. There is no use of a pond, when there is flood. Similarly for the person who has attained wisdom, the Vedas are no more useful. They become outdated.2.58 Yada samharate cayam kurmo ngani’va sarvasah/
Indriyani ndriyarthebhyas tasya pranja pratistita//
A Jnanin who withdraws all his sense organs, from sense objects without effort, from all sides, like the tortoise, which withdraws its limbs into its shell naturally, said to be established in wisdom finally. Wisdom characterizes human person and is attained through controlling senses. Human being can choose to become aware of his/her self and where as a dog cannot choose. Human beings know what to do and when to do.
To control the senses is not an easy task. It requires that Aspirant continuously strives and has to put in special efforts to withdraw his senses from the objects of sense enjoyment but a jnain can do it with ease as naturally as tortoise can withdraw its limbs with its shell. The tortoise at any moment can wind up his senses and use them any time when needed. So, a self realized soul is able to control his sense strategically. The challenge for human being is to control the mind and the senses not for one minute or hour but every moment.
3.16 Evam pravartitam cakaram n’ anuvartati’ha yah/
aghayur indriy aramo mogham Partha sa jivati//
The cycle of the world has set in motion by Brahma. It has to be kept going and everyone must turn this wheel by performing his karma. To fulfill ones duty is to fulfill one’s vocation in life. It is difficult and human life is not worth living if a human being tries to run away from the vocation. According to the temperament, human being chooses to his duty and accordingly the world has doctors, teachers, lawyers, etc,. If one does not perform ones duty, the life of such person becomes meaningless. Human being must contribute his share in the growth of the society by doing his/her duty according to the temperament. This is sacrificing the self. It also stresses the fact that human life is mutual dependence. Each human being is not an island but depends on the other people as he/she is not capable of accomplishing all the tasks of life. The contribution of each person contributes for the peace and harmony in the society.
5.10 Brahmany adhaya karmani Sangam tyaktva karoti yah/
Lipyate na sa papena padma-patram invulnerable’ambhasa//
It is doing everything for the glory of God. It is also coming to the awareness that I am not the doer but I am only an instrument in the hands of God. Sin becomes sin when human being does something for personal glory and personal satisfaction. This attitude takes us away from God. The movement human being moves away from God, he begins to misuse freedom. The world becomes bad, when the freedom is misused. He, who works, giving up attachment to fruits offering them to God with the belief that God gets these works performed by him for his own welfare, is not touched by sin, like the lotus leaf which is not touched by water.Krishna in 3.30 has said “Mayi sarwani, karmai, Sanyasi. Resign all works unto me. Renouncing the self senses that I am the doer, offer all your karmas to me. Krishna thus wishes to remind Arjuna that he is not merely Arjuna’s Charioter, but the Lord God himself. Hence, you should offer your works and their fruits to me. It is living in the world, but never affected by the world.
6.19 Yatha dipo nivata-stho n’engate s’ opama smrta/
yogino yata-cittasya yunjato yogam atmanah//
When the lamp, disturbed by the wind flickers, it does not show the objects properly. In the same way, a disturbed self does not light up the vision of God. The objects are clearly revealed when the lamp burns bright and is sheltered from the wind. So too, when the mind is steady in meditation, undisturbed by any obstructions, there to what so ever, and is thus established in God. It has the direct vision of God. A person, immersed in devotion to the supreme Lord by constant steady meditation, surries steady as a lamp in a windless place. It is a call to disciplining the mind through yoga. It is the mind which acts as mediator of thoughts and actions. Mind blends the theory and praxis. Nothing can disturb the mind. The mind should be free from longing for all objects of desire. The call is to protect the mind from all the dangers of life. Mind is the safe shelter when the senses are controlled and when the mind is detached from attachments. It is about setting the mind firmly on the self killing the ‘I’.
2.70 Apuryamanam acala-pratistham samudram apah pravisanti yadvat/
tadvat kama yam pravisanti sarve sa’santim apnotina kama-kami//
Life and desires go hand in hand. Desires cannot be divided into good and bad desires. Whatever exists in the world is good. It is a call to acceptance of the fact that there are desires. It is natural to have desires but human life should not get lost in the world of desires. As human being detaches from desires, he/she attains peace. The perfect example would be even though waters from various rivers keep on pouring into the sea, it remains the same, constant and motionless. It does not overflow by the river waters. It does not dry if the rivers stop flowing into it. It does not make special efforts to get the rivers to flow into it. In the same way, even though the objects of senses pour into the wise person, neither he gets delighted nor does he feel sorry if they do not enter into him nor does he make any efforts to get the sense objects for his enjoyment. But objects go into him, and yet the jannin remains unaffected by them, he attains peace or moksa. Such a person enjoys whatever comes to him as per God’s wish. The enjoyment of objects for which there is desire, in which there is interest, for which there is craving, is the impediment. Only a wise person knows that human life is much more than desires.6.34 Cancalam hi manah Krsna pramathi balavad drdham/
tasy’ aham nigraham manye vayor iva suduskaram//
Human mind is the highest faculty and the powerful monster. Ordinarily, the human being does what the mind forces him/her to do. It is rare that mind does what the self forces human being to do. In the realizing of the self, the Self should not be allowed to go in the direction of the mind rather the mind should be pulled back to the direction of the Self. When this happens, there is a realization in which world ceases to appear as objective reality and in which the subjective Self shines as illuminating light. Arjuna repeatedly refers to the fickleness of the mind, there by suggesting that it is very fickle. Not merely it is impetuous, it is rebellious. It is strong and is difficult to be controlled even by viveka or right thinking. Over and over again, it goes out of control and the man gets exhausted of bringing it back in his control, and holding it firmly. As long as the light is sheltered from wind, it does not go off, but once exposed to the wind, it goes off. Similarly as long as mind is controlled through whatever the means especially the yoga, the mind is under the control.
7.7 Mattah parataram n’ anyat kincid asti Dhananjaya/
mayi sarvam idam protam sutre mani-gana iva//
God is alone the cause of everything. God is the most supreme of all the beings. There is none supreme than God. Everything in the world is dependent on God and controlled by Him. God is the creator, sustainer and the destroyer of this world. Human being can do nothing apart from God. It is in him that human being moves, lives and has his/her being. The whole world is completely dependent on God. All things are held together by God as gems by a string. Nothing in this world is greater than God. So, the principle, the part is not and cannot be greater than whole. The greatest realization is to become aware of the self and realize that I am the handmaid of the Lord. So, trust in God and surrender to him fearlessly.10.39 Yac c’api sarva-bhutanam bijam tad aham Arjuna/
na tad asti vina yat syan maya bhutam car’acaram//
God is the Father. He is the cause for the existence of all beings. The question that struck me was, Can universe exist with out God? None of us can claim that whatever exists is dropped from heaven. Every child has a parent. No child comes automatically but comes of the union of love between husband and wife. The love of God becomes manifest in the universe and in all that he created. I am the cause of the origin or generating seed of all beings. I am omnipotent. The superior status of the human being is due to the presence of God in them and they are aware of it. Without God’s support, there is no being mobile or immobile which can exist or endure.
13.33 Yatha prakasayaty ekah krtsnam lokam imam ravih/
ksetram ksetri tatha krstnam prakasayati Bharata//
In each human being, there is an indwelling spirit in the form of consciousness. It is the consciousness that illumines the entire self and the person. The indwelling spirit is the cause of outer joy. Similarly, the whole world is illumined by one sun. It is also true that there is one principle (self-consciousness) that directs, guides, moulds, and manufactures all that is in the world. This self-consciousness is God. He illumines everything that exists in the world. The world shines through God. He is present in all bodies, by their imperfections.Akasa comes into contact with fragrance, odour, rains, water, fire, dust, mud and dirt: still it is not tainted by them. In the same way, God who is subtler than the subtlest is not tainted by the imperfection of the bodies.
No comments:
Post a Comment